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I
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[No. 1.
DIVINE AUTHENTICITY"
OF THE
BOOK OF MORMON.
BY ORSON PRATT,
OWE OF THE TWELVE APOSTLES OF THE CHUECH OF JESUS CHRIST OF LATTER-DAY SAINTS.
Introduction. — To, expect more Revelation is not TJnscrtptural. — To
EXPECT MORE REVELATION IS NOT UNREASONABLE.
INTRODUCTION.
The Book of Mormon claims to be a divinely inspired record, written by a succession
of prophets who inhabited Ancient America. It professes to be revealed to the pre-
sent generation for the salvation of all who will receive it, and for the overthrow and
damnation of all nations who reject it.
This book must be either true or false. If true, it is one of the most important
messages ever sent from God to man, affecting both the temporal and eternal inte-
rests of every people under heaven to the same extent and in the same degree that the
message of Noah affected the inhabitants of* the old world. If false, it is one of the
most cunning, wicked, bold, deep-laid impositions ever palmed upon the world, calcu-
lated to deceive and ruin millions who will sincerely receive it as the word of God t
and will suppose themselves securely built upon the rock of truth" until they areplungecL
with their families into hopeless despair.
The nature of the message in the Book of Mormon is such, that if true, no one ean^
possibly be saved and reject it ; if false, no one can possibly be saved and receive it. -
Therefore, every soul in all the world is equally interested in ascertaining its truth o» ~
fklsity. In a matter of such infinite importance no person should rest satisfied with,
the conjectures or opinions of others : he should use every exertion himself to become
acquainted with the nature of the message : he should carefully examine the evidfences
on which it is offered to the world : he should, with all patience and perseverance,
seek to acquire a certain knowledge as to whether it be of God or not. Without
such an investigation in the most careful, candid, and impartial manner, he cannot
safely judge without greatly hazarding his future and eternal welfare.
If, after a rigid examination, it be found an imposition, it should be extensively
published to the world as such ; the evidences and arguments on which the imposture '
was detected, should be clearly and logically stated, that those who have been sincerely
yet unfortunately deceived, may perceive the nature of the deception, and be reclaimed, -
and that those who continue to publish the delusion, may be exposed and silenced, not
by physical force, neither by persecutions, bare assertions, nor ridicule,, bmt by strong:
and powerful arguments — by evidences adduced from scripture and reason. Such,-
and such only, should be the weapons employed to detect and overthrow false doe*
trines — to reclaim mankind from their errors — to expose religious enthusiasm — and
to put to silence base and wicked impostors.
But on the other hand, if investigation should prove the Book of Mormon true and
of divine origin, then the importance of the message is so great, and the consequences
*f receiving or rejecting it so overwhelming, that the American and English na»
tions— to whom it is now sent, and in whose language it is now published, (being th
A
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2
TO EXPECT MORE REVELATION IS NOT UNSCRIPTURAL.
first in these latter times who have been so highly favored as to receive a preparatory
message for the second advent of the Son of God,) — should speedily repent of all their
sins, and renounce all the wicked traditions of their fathers, as they are imperatively
commanded to do in the message : they should utterly reject both the Popish and
Protestant ministry, together with all the churches which have been built up by them
or that have sprung from them, as being entirely destitute of authority : they should
turn away from all the priestcrafts and abominations practised by these apostate
churches, (falsely called Christian,) and bring forth fruits meet for repentance in all
things : they should be immersed in water by one having authority, and receive a
a remission of their sins, and be filled with the Holy Spirit. After thus being bap-
tized into the kingdom of God, they should seek to translate the Book of Mormon
into every written language of the earth, and to send it forth by millions of copies to
every nation, and not cease their exertions until all people have heard the glad tidings. \
Every synagogue, church, and place of public worship should be thrown open to the
servants of God. Presidents, governors, and rulers, — kings, lords, and nobles, and all
in authority, should set the example before the mass of the people, by receiving with all
meekness and humility this great revelation of modern times. Every periodical
throughout their dominions should devote its columns to disseminating, far and near,
among all classes, the evidences, arguments, and reasons, which establish the divine
authenticity of so great and important a work. These are some of the present duties
of both the United States and Great Britain, if this message be true.
The great majority of the world, however, reject the Book of Mormon without the
least examination as to its claims. They have heard there was such a book, but they
Igiow nothing of its contents, only that it claims to be a divine revelation. They at
once reject it as an imposture. Is this method of judging justifiable ? Has God ever
authorised his creatures to judge, without investigation, a matter that professes to
involve then* eternal salvation ? Has he ever informed the world that they have enough
revelation, or that he will never give them any more ? All who have read the Bible
know that he has given no intimations of the kind. He has given no grounds what-
ever for supposing that there is to be no more revelation. Why, then, should the world
be so presumptuous as to reject a professed revelation as false without investigation ?
This method of judging is not only unjustifiable, but fearful in its consequences. As
long as there is a possibility that man may receive more, he is in danger of losing his
salvation, by rejecting indiscriminately all that comes. By this rash and unjustifiable
method of judging, he is not only in danger, but he is sur© to lose his salvation if God
should condescend to ^ive more.
The conduct of millions in relation to the Book of Mormon goes to show that they
would reject all true revelation as well as false ones : they are determined to reject, at
all hazards, without the least inquiry, every thing under the name of new revelation.
They seem to be absolutely certain, as their conduct abundantly indicates, that God
will never favor man with another communication of his will concerning them.
To expose this popular, though fatal error, invented by priestcraft in the early ages of
the apostacy, and transferred to succeeding generations, will be the object of the present
series of pamphlets. In the first, it will be shown that to expect more revelation is
neither unscrd?tural nor unreasonable, and in those which follow, it will be fur-
ther shown, that the doctrine of continued revelation in the church of God, is one
that rests upon the most infallible testimony, being necessary for the salvation of man,
connected with which, the divine authenticity of the book of mormon will be
„ demonstrated.
TO EXPECT MORE REVELATION IS NOT UNSCRIPTURAL.
1. — If it could be proven from scripture that God had revealed to man all that he
ever intended to reveal, then a professed revelation would not require investigation ;
for it would be known at once, that every thing of the kind was an imposition. It
would be folly in the extreme to enquire whether a professed new revelation were
true or false ; for if God had declared in his word that no more was to be given, all
writings or books purporting to be a new revelation could not be otherwise than
false.
114-7 •1901
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TO EXPECT MORE REVELATION IS NOT UNSCRIPTURAL. $
2. — If the books in the English translations of the Old and New Testaments be th*
only ones which are to be received as divine revelation, then why do we not find som*
intimations in those books to that effect ? If God saw that man had enough, why did
he not tell him so ? His mind would then have been relieved from all dubiety on the
subject. Then, all nations and generations would have known that the canon of scrip*
ture was complete and full : then, there would not have been the least possible chance
of palming upon the world any more : then, it would have been known that all possible
communications between God and man were, from thenceforth, cut off— that the
heavens were to be sealed up, and the mouth of the Deity to be closed in a deep, pro-*
found, and perpetual silence throughout all future generations.
3. — If God never intended to speak to man after the first century of the Christian*
era, it certainly would have been a great blessing to the human family, and saved
many millions of them from delusion to have told them of so important a matter^
But as God has failed to give any such notice, learned divines have concluded
to give the notice themselves : hence they have invented " Articles of Faith" ii*
which their followers are required to reject, under the penalty of excommunication*
all books professing to be of divine origin, except those named in their " Articles," or*
those few which human wisdom has selected and compiled into a Bible. This is as
much as to say, that the Bible contains all that God ever has given or ever will giver
unto man, and you must not receive any more ; and thus the wnole Protestant world
are circumscribed and limited, and bound down by their " Articles of Faith," — their
" Creeds," — and their " Disciplines." It matters not how important a message may*
be sent, nor how great its accompanying evidences, they are positively forbidden to
receive it, because it does not happen to be bound up with the rest of the books of
the Bible.
4. — The learned and popular falsj teachers of modern times who have so presump-
tuously rejected all revelation except the few books of the Bible named in their " Ar-
ticles, have endeavoured to make their deluded followers believe that it was contrary
to scripture for any more books to be added to the Bible, or for God to give any addi-
tional revelation to man. As their strongest proof upon the subject they quote the
following text, spoken to John on the Isle of Patmos, when in the act of finishing his
manuscript. " For I testify unto every man that heareth the words of the prophecy
of this book, if any man shall add unto these things, God shall add unto him the
plagues that are written in this book ; and if any man shall take away from the words
of the book of this prophecy, God shall take away his part out of the book of life, and
out of the holy city, and from the things which are written in this book." (Rev. xxii.
18, 19.) Here, it is supposed, is proo£ that the Bible is for ever closed, and that the
addition of any other revelation is forbidden under the penalty of great plagues. But
every man who has read this text, knows that there is not the least intimation given
in it about the Bible's being closed. Such a book as the Bible did not then exist in
its compiled state. The gathering together of the few scattered manuscripts which
compose what is now termed the Bible, was the work of uninspired man wnich took
place centuries after John finished his manuscript. Among the vast number of pro-
fessedly inspired manuscripts, scattered through the world, man, poor, weak, ignorant
man, assumed the authority to select a few, which, according to his frail judgment,
he believed or conjectured were of God, but the balance not agreeing, perhaps, with
his peculiar notions of divine inspiration, were rejected as spurious. The few, selected
from the abundance, were finally arranged into one volume, divided into chapter and
rerse, and named the Bible. Afterwards a set of cunning wicked impostors, under
the name of Protestant ministers, make their appearance, who finding themselves
entirely destitute of the spirit of prophecy, of visions, of revelations, and of every
other power and gift which alwajp characterised the ministers of Christ, have en-
deavoured to invent some cunning, crafty arguments, to hide from the people their
powerless, apostate condition, and make their deluded followers think that they are
really genuine ministers of Christ. The best scheme to carry out their corrupt pur-
poses and deceive the people, is, in their estimation, to tell them that God did not
intend to reveal anything more — that the Bible contains all— that the caution not to
add to the words of John's prophecy, means not to add to the Bible. Thus the con-
sciences of the common people become quieted, and they sincerely begin to think that*
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4 TO EXPECT MORE REVELATION 18 NOT tJKSORlMtttAL.
tj^e Bible contains all the sacred books ever gpven man, find . ttleV at length become-
willing to subscribe to * set of cunningly devised « Articles of Faith,* requiring them
tp renounce aH others as spurious.
5.— How 4o the Protestant world know that the compilers of the ftb1e,m nutating
qp tbe sacred manuscripts which were widely scattered; over the world, one in one
pace and another in another, — found all that Were of divine origin ? How do they
know that the compilers of the Bible found even the one hundredth part of the manu-
scripts that were sacred ? And as the compilers rejected many that they did find how
do they know but what some of the rejected books Were equally sacred with those
received kito the collection ? Would not the prophecy of Enoch With which the Apes*
tje Jude was familiar, and from which he makes a quotation relative to the second
coming of Christ, — be as sacred as any other prophecy of the Bible ? Would not th»
hook of Iddo the seer— the book of Nathan the prophet — together with some twelve
qr fifteen other books and epistles, written by inspired prophets, seers, and apostles,
and referred to in scripture, be as worthy of a place in the Bible as any that
human wisdom have already compiled? Would it have been any more a violation of
tfce caution not to add to the words of John's prophecy, for the compilers to have
added the book of Gad the seer, with the collection called the Bible, than it was for
them to add to the volume the book of Ezekiel— the book of Solomon's Songs — tb*
book of Matthew — the book of James, or any other book of the collection ? If the
book of John's prophecy mean the Bible, as these false teachers assert, and if the
Bible mean a collection of all the sacred books written by inspired men, and if the
adding and dimuiishing to the words of John's prophecy mean adding and diminish-
ing to the Bible, then the whole Protestant world are under the curse for diminishing
many sacred books from the Bible which are certainly referred to as being written try
inspired men, but which they in their "Articles ortPaith" absolutely exclude and dimi-
nish from the Bible by prohibiting their deluded followers from receiving only such as
happens to be compiled. Should any of these sacred manuscripts hereafter be found,
the " Articles" and " Creeds" of men prohibit their reception. If they had happened to
have been found by the compilers of the Bible, they would have been sacred, but to bt
found afterwards renders them false. For men a few centuries ago to hunt up a few
scattered manuscripts, and compile them into a Bible, was considered a very laudable
undertaking, but for any man to find a sacred book since that time is considered th*
highest blasphemy.
6 If the caution about adding and diminishing means that there is to be no more
revelation after the caution is given, then all books purporting to be a revelation, and
given after such caution, must be false. Now such caution was given 4s early as the
Says of Moses. " Ve shall not add unto the word which I command you, neither sbafl
ye diminish ought from it." (Deut. iv. 2.) The caution in John's book must meadt
the same thing as the caution in the book of Moses ; if the one means that there is ts>
he no more revelation, the other means the same. Therefore, according to the argu-
ments of modern divines, all the Old and New Testaments which have been added
since Moses gave the caution must be false, and consequently, they and all their fol-
lowers must he under the curse for believing in and advocating sixty-two other book*
#s divine revelation, which they know were all given after the caution by Moses.
Thus it will be seen, that if their application of these texts be correct, they are under
a double curse ; first, they are cursed in John's revelations for diminishing some fifteen
or twenty books from the compilation of the Bible ; and, secondly, they are cursed ito
Deuteronomy for receiving sixty-two books which were added after the caution was
given by Moses. If modern divines, rather than subject themselves to a double curse
should be willing to give up their perverted applications of these texts, then what
faeqmesof their scriptural arguments against receiving more revelation? There*
•ertainW no other application of these passages that forbids additional revelation.
7. — To add to the words of the book of John's prophecy, means nothing more nor
less than to add words Or sentences of our own to his book, so as to alter the meaning,
and to publish suth additions as the words of John. For Isaiah to have added to trar
words of the books of Moses, so as to alter their meaning, and to have represented
Moses as the author of these altered writings, would have subjected him to a curse.
But to receive, as he did, a separate and independent revelation was n* more adding
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TO EXPECT MOBS REVELATION IS NOT UNSCRIPTURAL. $
to the wards of Moses, than a deed conveying an estate in America would be adding
to the laws of England. If ten thousand new revelations were to be grfen, it wotdB
be no more adding to the words of John's book than a message of the jrfresident of 9fc
United States would be adding to the words of a proclamation by Queen Victoria*
No revelations given from God need any alterations, additions, or diminutions, by tfto
wisdom of man. If they need altering, God alone has the right to alter them, or §>
add to them, as he did in the case of a revelation which he gave to Jeremiah, whim
was burned by the king of Judah, but afterwards Jeremiah was commanded to write
all the words again, " and there were added besides unto them many like words."
ger. xxxvi. 32). God has never prohibited himself from given revelation as often 4s
pleases, neither has he prohibited himself from adding or diminishing words in
case he sees it necessary. But woe unto that man who pretends to give a revelation,
and is a deceiver, who adds, or diminishes, or alters a revelation which God has given;
such cannot escape the threatened judgments of the Almighty.
8. — We have now shown by the most conclusive arguments that the passages con*
cerning, adding, and diminishing, so often referred to by the new-revelation denier,
—does not contain the most distant intimation that the day of revelation is gone br.
They never would have resorted to such a perverted application of these passages if
they had any better evidence in the scriptures to sustain themselves. The very fa^t
thai they so often pervert these passages from their evident meaning, shows most con*
olusively the weakness of their position. No other nassages are susceptible of being
so grossly misapplied. It is under this shallow covering tnat they endeavour to hide
their apostacy and deceive mankind.
9. — -In then* zeal to oppose every thing under the name of new revelation, some of
1be more ignorant have assumed thaf when Christ was lifted upon the cress, and cnedg
*'it is finished," it nut an end to all further revelation, this assumption be correct^
then all the books of the New testament, written years after, must be false. If Christ
finished the work of revelation, when he exclaimed, " it is finished," then the apostles
mutt have been base impostors for pretending to receive revelation scores of yea^s
after tins exclamation. AH* therefore, who reject new revelation upon the*
grounds, are required oy their own application of tins saying, to reject all the writings
of the New Testament : thus, in their heated zeal to oppose new revelation, they not
^frequently destroy the very books which they profess to believe.
10. — A saying of Paul to Timothy is sometimes referred to by the enemies of new
revelation, and applied in the most deceptive manner, in order to strengthen Sis
world in the fatal delusion, that God will no more speak with man : it reads as Aft.
lows, — " lYom a child thou hast known the holy scriptures, which are able to male
thee wise unto salvation/' (2 timothy iii. 15.) The elector to new revelation,
argues, from this passage, that the scriptures with which Timothy was acquainted
in his childhood, frere abundantly sufficient to make him wise unto salvation, and
consequently there was no need qfany more. If this conclusion be correct, it WoraJ
do away with all the s^ntures of me Hew Testament; for Thnptiry when a cfifld
was only acquainted with the scriptures of the Old Testament, the scriptures of tip
New Testament not being vet written. Thus, again, the enemy of new revelation m
his fanatical zeal to close up the volume of inspiration, has done away the. very sprip-
tores which he pretends so nrmly to believe.
11. — Modern false teachers, in order to sustain their impositions, sometimes quot*
the following : — * All scripture is given by inspiration of God, and is profitable for closw
tHne, for reproof, for correction, for instruction in righteousness, that the man of God
may be perfect, thoroughly furnished unto all good works. 49 (2 Tim. iii., 16, 17.)
They assert that this passage means Tnat " enough 9 * scripture has been given to perfect
Ae man of God— that " enough" has been given to thoroughly furnish him unto all
good works; but the word ENOUGH is not found in the passage: it reads, a ALJ*
SCRIPTURE is given, &c." The righteous man has no authority from thjs
passage to assume that he has enough, but he should continue to seek for " linw
Upon line, precept upon precept, here a little, and there a little f and if he ghtts
ffceed unto " all scripture 91 which God may condescend to reveal, it wifl perfect bfau
and thoroughly furnish him unto all good works. This passage, therefore, leaves th*
Joan of God to l*e perfected by «0« scripture" which God has girenTby mspbratfon*
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G TO EXPECT MORE REVELATION IS NOT UNSCRIPTURAL.
in early ages, or which he may give in latter times. He is not limited to any particular
number of books which uninspired man has happened to find and compile into a
Bible. Indeed, if the assertions of these false teachers be true, then there are several
looks of the New Testament which must be rejected ; for if the man of God had
mough scripture at the time Paul wrote his epistle to Timothy, then the book of
Revelations given on Patmos some years after, together with the book of John's
Gospel, and several of the epistles, must be excluded from the Bible.
12. — Well educated and learned divines have been so utterly at a loss to find any scrip-
ture to sustain them in denying immediate revelation, that they have not hesitated to
pervert, in the most glaring manner, not only the foregoing passages, but some few others
of a similar nature which they have culled from the Bible, and which they, and all persons
with the least reflection, know have not the most distant bearing upon the subject.
'They tell their flocks that no more revelation is to be expected, because St. Paul, in
addressing the elders of the church at Ephesus, says, " 1 kept back nothing that was
profitable unto you. I have not shunned to declare unto you all the counsel of God."
TActs xx., 20, 27.) "All the counsel of God" having been imparted by St. Paul to
the Ephesians, it is presumed that all further revelation was unnecessary. If this
presumption be correct, it would, like the former presumptions, not only cut off from
the Bible several of the epistles, but the book of John's Gospel, and the great
revelation, given on Patmos, all of which were certainly written years after Paul
declared " all the counsel of God " to the elders of Ephesus. Paul, no doubt, had
previously declared all the counsels which God had manifested to him in relation to
their welfare, but this did not prohibit the Lord from revealing afterwards other
counsels as . the future circumstances of thetflphesians might require. Indeed,
notwithstanding this saying of Paul, the Lord did, a long time after, give further
revelations and counsels to this same church, through His servant John, on Patmos.
(See Rev. ii., 1 — 8.)
13. — It has been furthermore presumed that revelation would cease when the
u seventy weeks" mentioned in Daniel had passed away. The Angel Gabriel said to
Daniel, "Understand the matter, and consider the vision. Seventy weeks are
determined upon thy people and upon the Holy City, to finish the transgression,
and to make an end oi sins, and to make reconciliation for iniquity, and to bring m
. everlasting righteousness, and to seal up the vision and prophecy, and to annoint the
Most Holy." (Daniel ix., 23, 24.) Here the enemies of new revelation assert, that
as soon as the Messiah came, and was annointed, and the seventy weeks had elapsed,
, * c the vision and prophecy were sealed up." But we ask, what vision and prophecy
, were sealed up ? They reply, that all new revelation by vision and prophecy was then
to come to an end. If this wild conjecture be correct, then all the visions, and
frophecies, and revelations, and books of the New Testament, given from fifty to a
undred years after the seventy weeks had ended, must be false. The vision and
prophecy which God had given to Daniel, and which the angel commanded him to
consider, no doubt were the ones which were to be sealed up, or to have their
fulfilment at the time therein specified. But to suppose that God was to give no
. more visions and prophecies after that time is contradicted by the fact that abundance
of heavenly manifestations were given during the whole of the first century of the
Christian era, all of which new-revelation deniers must exclude from the Bible, or
give up their perverted application of this text.
14. — Another passage is often quoted by objectors to new revelation, — namely, the
declaration of Paul in relation to the cessation of some of the spiritual gifts. He
savs, " Charity never faileth ; but whether ttore be prophecies, they shall fail;
whether there be tongues, they shall cease ; whether there be knowledge, it shall
vanish away." (1 Corinthians, xiii., 8.) Modern ministers will read to their
followers this passage, and very gravely tell them that the time when prophecies were
to fail arrived upwards of seventeen centuries ago ; , but they are very careful not to
lead the two following verses, lest their hearers should find out the true meaning
of the passage, and learn the very time when this event should happen. Paul, as
if fearful that false teachers would take the advantage of his saying-, and undertake
to do away prophesying and tongues irom the church, says, in tnenext sentence,
* For we know in part, and we prophesy in part ; but when that which is perfect
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TO EXPECT MORE REVELATION IS NOT UNSCRIPTURAL. 7
is come, then that which is in part shall be done away." These gifts, then, which
were only given in part, were to cease and to be done away as unnecessary, not
seventeen centuries ago, as false teachers assert, but " when that which is perfect
is come." In the 12th verse he describes the condition of the church, when that
time shall come* He says, "Now, we see through a glass darkly; but then,
face to face: now, I know in part; but then shall I know even as also I am
known." Here we learn that the time when these gifts are to cease is not to be here
in this world, but in the next state of existence, where the church shall no longer
" see through a glass darkly, but see the Lord face to face," and " know as they
are known:" then "that which is perfect" will have come; then "tongues will
cease then "prophecy in part," and " knowledge in part" will be done away;
till then, all these gifts are necessary. Therefore these sayings of the apostle,
instead of favouring the groundless deceptions of new-revelation deniers, are
evidences of the most positive kind in favour of continued revelation,
f 15. — The church in its militant and imperfect state, compared with its triumphant,
immortal, and perfect state, is, in the 11th verse, represented by the two very
different states of childhood and manhood. " When," says St. Paul, " I was a
child, I spake as a child ; I understood as a child ; I thought as a child ; but when
I became a man, I put away childish things." In the various stages of education
from childhood to manhood, certain indispensable rules, and diagrams, and scientific
instruments are employed for the use and benefit of the pupil, that he may acquires
correct knowledge of the sciences, and be perfected in his studies. When the
Erinciples have been once acquired, and the student has been perfected in every
ranch of education, he can dispense with many of his maps, charts, globes, books,
diagrams, &c, as being, like childBh things, no longer necessary ; they were useful
before his education was perfected in imparting the desired knowledge, but, having
fulfilled their purposes, ne no longer needs their assistance. For instance, the
chemist, before sufficient experiments have been made, cannot predict in full the
result of the union of several different elements. It is true, that from former
imperfect experiments he may know in part, and prophesy in part, what will be the
nature and properties of the resulting compound. But when he has, through the
medium of a good chemical apparatus, determined, by a perfect experiment, all the
results, laws, and proportions of the combination of the elements under consideration,
knowledge in part, in relation to the results, is done away, and he knows in full ; he
no longer prophesies in part how these elements will act, and what will be the nature
and properties of the compound, for his knowledge is perfect concerning it ; he no
longer needs to give an imperfect prediction concerning that which he has fully seen,
and known, and comprehended ; he no longer looks through a glass darkly, as he
formerly did, but he sees the principle as he is seen, having learned it through, an
experiment; he can now do away the apparatus, and still retain the knowledge
that he formerly gained by it. So it is with the church in relation to spiritual gifts.
While in this state of existence it is represented as a child ; prophecy, revelations,
tongues, and other spiritual gifts, are the instruments of education. The child or
church can no more be perfected in its education without the aid of these gifts as
instruments, than the chemist could in his researches if he were deprived of the
necessary apparatus for experiments. As the chemist needs his laboratory for
experiments, as long as there remains any undiscovered truths in relation to the
elements and compounds of our globes ; so does the church need the great laboratory
of spiritual knowledge — namely, revelation and prophecy, as long as it knows only in part.
Without this heavenly treasure, the child can never progress to perfection — can never
become "a perfect man in ChrisiWesus " — can never "see as it is seen," and "know
as it is known" — can never attain "to the measure of the stature of the fulness
» of Christ" — can never dwell in that perfect state of society where they see the Lord
face to face — where fulness of knowledge, glory, and happiness pervades every soul.
As a human being, when a child, speaks as a child, understands as a child, and thinks
as a child ; so does the church in this state of existence know only in part : but as
file child, when it becomes a man, puts away childish things ; so will the church put
away such childish things as " prophecy in part," "knowledge in part," and seeing in
part, when it grows up, through the aid of these things, to a perfect man in Christ
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8
TO EXPECT MORE REVELATION IS NOT UNSCRIPTURAL.
Jesus : that which is in part will be done away or immerged into the greater fulness
of knowledge which there reigns. Perfection will then swallow up imperfection ;
the healing power will then be done away, for no sickness will be there ; tongues
and interpretations will then cease, for one pure language alone will be spoken ; the
casting out of devils and power against deadly poisons will not then be needed, for in
Heaven circumstances will render them unnecessary.
16. — But charity, which is the pure love of God, never faileth ; it will sit enthroned
in the midst of the glorified throng, clothed in all the glory and splendour of its
native heaven. As charity, then, never fails, we can say, with the Apostle Paul,
*' Follow after charity, and desire spiritual gifts, but rather that you may prophesy
for all these things, with faith and hope, should be the companions of charity in this
world, though circumstances will require some of them to part, "when that which is
perfect is come ;" but while travelling in this world of imperfection, let them be
friends. And as God has joined them together in happy wedlock during this state of
existence, let no man put them asunder. That habitation that will not admit them
all as occupants, cannot retain either singly. Faith, Hope, and Charity, will not
abide where their dear friend Immediate Revelation is rejected. Though Christendom
may pass bills of divorcement, and try to separate them, yet they will not be separated.
Wherever they are unitedly received, they impart salvation and eternal life ; wherever
either is rejected, death — eternal death — is sure to be the result.
17. — New-revelation deniers, to sustain their false position, sometimes refer to the
saying of our Saviour, " For all the prophets and the law prophesied until John. 1 *
(Matthew xi., 13.) From this they draw the conclusion that John was to be the
last prophet of the human race with which our world were to be favoured ; and to
strengthen this conclusion they connect this sayinff with the following prediction of
Zechariah : " And it shall come to pass in that day, saith the Lord of Hosts, that T will
cut off the names of the idols out of the land, and they shall no more be remembered;
and also I will cause the prophets and the unclean spirit to pass out of the land. And
it shall come to pass, that when any shall yet prophesy, then his father and his mother
that begat him shall say unto him : Thou shalt not five ; for thou speakest lies in the
name of the Lord ; and his father and his mother that begat him shall thrust him
through when he prophesieth. And it shall come to pass in that day, that the
prophets shall be ashamed every one of his vision when he hath prophesied;
neither shall they wear a rough garment to deceive." (Zechariah xiii. , 2, S, 4.)
It is said that the prophets were until John, after which the Lord caused the
prophets to pass out of the land, as no longer necessary. If this conclusion be
correct, then the " book of John's prophecy," revealed some sixty-five years after John
the Baptist's death, must be false. If there were to be no more prophets after John,
then Paul must have been entirely mistaken when he says to the Ephesians, that God,
* by revelation, made known unto me the mystery which in other ages was not made
known unto the sons of men, as it is now revealed unto his holy apostles and PRO-
PHETS." (Eph. iii., 3, 5.) If Paul's word be credited, instead of the words of the
-false teachers of latter times, then there must have been prophets connected with the
apostles after the days of John, and prophets, too, who received greater mysteries by
revelation than the prophets of other ages. This agrees with another saying of Paul,
that " God hath set some in the church, — first, apostles ; secondarily, PROPHETS ;
thirdly, teachers," &c. (1 Corinthians, xii., 28.) In accordance with this, we read
of certain prophets in the Christian church at Antioch, to whom the Holy Ghost
spake and gave directions concerning the calling and missions of Paul and Barnabas.
•(See Acts xiii.) After the days of John the Baptist, we read of Agabusthe prophet*
who prophesied of a great famine which came to nass in the days of Claudius Caesar,;
and also the four daughters of Philip the Evangenst, who prophesied of the perse^
cutions which awaited Paul at Jerusalem. (See Acts.) To reject prophets from
the Christian church would be one of the greatest perversions of God's word.
18. — The prediction of Zechariah to which we have referred has not yet had its
fulfilment ; for " the idols" and the " unclean spirit" there spoken of have not yet
passed away out of the land ; they are not yet " no more remembered," as is said in
this prediction. That the prophets which the Lord should cause to pass away were
to be false prophets, and not true ones, is evident from their being connected wrtfo
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TO EXPECT MORE REVELATION IS NOT UNREASONABLE. 9
-the idols and unclean spirit which were all to pass away together. These prophets
are, no doubt, the same characters which are spoken of in another place of his
prophecy, " For, lo, I will raise up a shepherd in the land, which shall not visit those
that be cut off ; neither shall seek the young one, nor heal that that is broken, nor
feed that that standeth still ; but he shall eat the flesh of the fat, and tear their claws
in pieces. Woe to the idol shepherd that leaveth the flock ! — the sword shall be upon
his arm, and upon his right eye : his arm shall be clean dried up, and his right ere
shall be utterly darkened. (Zechariah xi., 16, 17.) When the Lord cuts off the
the names of the idols out of the land, he will then cause the sword to be upon u the
arm" and upon " the right eye" of the " idol shepherd or, in other words, the
prophets ana unclean spirit, who tear, and devour, and destroy the flock, and eat the
fat thereof, he will, in very deed, cause them "to pass away out of the land." This
destruction of idol shepherds, false prophets, &c, will take place at the time, or a
little after, the Saviour's second coming. " In that day," says fcechariah, " the Lord
shall be king over all the earth," and " there shall be one Lord and his name one,"
the names of the idols having passed away, being no more remembered. This will he
after he comes with all his saints and stands upon the Mount of Olives, as is predicted
in this same connection. Therefore these passages have not the most distant allusion
to the doing away of prophets from the Christian church, as many reverend false
teachers assert. None but the most ignorant and unreflecting could ever be deceived
by such barefaced and glaring perversions of those passages by modern divines.
Were it not to cover up their apostacy, ministers of modern Christendom never would
have resorted to such wilful and awfully wicked perversions of God's word — perver-
sions, too, which, if admitted, would destroy many of the very books of the Bible
which they pretend to believe. #
19. — As the foregoing are the only passages referred toby those who reject new
revelation, we conclude that there are no others that have, in their estimation, any
bearing upon the subject ; and as we have clearly shown that these passages contain
not the slightest intimation that Ood has revealed all that he ever intended to give to
man. Therefore the proposition containing the subject matter of these paragraphs
is fully established, ana it can be asserted, with the greatest assurance, and without
fear of contradiction, that it is not unscriptural to expect more revelation.
TO EXPECT MORE REVELATION IS NOT UNREASONABLE.
1. — In the foregoing we have shown that in so far as the enemies of new revelation
have undertaken to prove their position by scripture, they have utterly failed. We
shall now proceed to examine the reasons offered by the world for rejecting new reve-
lation. If it can be demonstrated that the giving of more revelation would be unrea-
sonable, then all professed revelation should be rejected at once without investigation,
for it could not be otherwise than false.
2. — It is said that God revealed enough to save man in ancient days, and it is concluded
that the revelations which saved the ancients, will save men in all future generations,
and, therefore, it is argued that it is unreasonable to expect any more. Now we most
freely admit that Ood revealed enough to save man in ancient times, but that these
were sufficient for future generations, we deny. No one will for a moment dispute
"but that the revelations given to Abel were sufficient to save him ; but to argue tha*
Abel's revelations were sufficient for all future generations, would be the very height
of absurdity. The revealed will of God to Abel, though sufficient to save him, was
altogether insufficient to guide Noah and his family ; nothing short of a new revelation
could unfold to him the awful judgment that awaited the world by a universal deluge?
nothing short of a new revelation could point out to him a way of escape. But new
revelation was as unpopular to the antediluvians as it is now to the apostate Churches
of the nineteenth century. They, without doubt, considered Noah an impostor for
offering to them a new revelation, when Abel and Enoch had enough to save them.
In vain did Noah urge upon them the necessity of believing in his message ; in vain dill
lie portray the awful consequences of rejecting it; they considered the revelations df
their forefathers all-sufficient without any additional ones ; and thus the whole worli
exqept eight persons, were carried away with the fatal delusion that new revelatjoft
10
TO EXPECT MORE REVELATION IS NOT UNREASONABLE •
Was unnecessary, and the whole mass of deluded fanatics perished together as a fear-
ful warning to all the enemies of new revelation who should live after them.
3. — Lot, though a righteous man, could not have been saved from the shower of
fire and brimstone about to be poured upon the cities of the plain, had he not believed
in new revelation, pointing out to him his only course of safety. In vain did he pleacE
with his kindred to believe in new revelation, and depart out of Sodom to escape the
threatened judgment; he seemed to them as one that mocked. They doubtless-
thought, like modern divines, that the old revelations that saved their fathers would
also save them ; they persisted in their strong delusions until overwhelmed by a shower
of fire ; and as it was with these cities of the plain, so shall it also be with the multi-
tude of all nations who are enemies to new revelation in the days of the coming of the
Son of man : they shall become as stubble in the midst of the devouring flame, and
shall, like Sodom and Gomorrha, be punished with the vengeance of eternal fire.
4. — When Jesus offered to the Jews a new revelation they immediately appealed
to the old ones, saying, " We have Moses and the prophets, but as for this man Christ
Jesus, we know not whence he is," The devil had put it into their hearts to suppose
that the revelations of their forefathers were sufficient, and for any person to offer
them a new one was considered an imposition ; they continued to reject every thing
of the kind, until they brought upon themselves and their beloved city swift destruc-
tion.
5. — The apostate Gentile churches of the present century are following in the same
dangerous path. The cunning arch impostors of modern times, under the name of
Popish and Protestant ministers, have persuaded millions of their deluded votaries to
reject every thing under the name of new revelation, and to receive only such ancient
books as they have named in their " Articles of Religion." If this wicked imposition
had only deceived here and there a few, there would be some hopes of mankind ; but
alas! the delusion is as popular as it was in the days of Noah. Learned and unlearned
— rulers and ruled — philosophers and the ignorant — the great and the small — the
high and the low, and in fine, all nations and people, have fallen into this whirlpool
of delusion — this vortex of destruction, that has swallowed up nations and generations
of ancient times, and left a sad but fearful warning to those who should live in after
ages.
6. — Nothing can be more erroneous than to suppose that the revelations given to
one individual, people, or generation, are sufficient to fully develope the duties of ano-
ther individual, people, or generation. That there are many duties which are common
to all mankind in every generation, is a truth that no one can dispute. It is equally
clear that there are many duties which are limited in their nature, and only required
of such as God may name or designate under existing circumstances. Those general
laws which are universal in their application, though revealed ever so often, are always
the same ; they are as unchangeable as the great Law Giver in whom they originated £
while those individual or circumstantial laws which are limited to the mdividuals for
whom they are given, are changeable in their nature. New circumstances require
new laws which must continue to change in order to suit the condition of the people.
No man, either in ancient or modern times, has ever yet learned his whole duty from the
general laws which God has revealed. Without new revelation adapted to the pecu-
liar condition of himself as an individual, and varied at sundry times, according to
the change of circumstances, he will for ever remain ignorant of a part of his duty.
7. — As the present generation are so universally in error, in supposing that the
ancient revelations are sufficient for all present purposes, we shall point out still fur-
ther the absurdity of this supposition, by shewing the distinction between general and
circumstantial laws, as revealed to govern the actions of men, and by pointing out the
absolute necessity of continued revelation, growing out of the nature of the varied
circumstances in which man is placed. General law, given to regulate the actions
of all men, are those which prohibit them from doing that which in its very nature is
eril; and which enjoin upon them to do that which m its very nature is good. C*r-
mmstantial laws are those which prohibit man from doing that which m its nature
is not evft but which, if done, circumstances would render evil ; and which enjoin
upon him to do that which in its nature is neither good nor evil, but which, if dona,
circumstances would render good.
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TO EXPECT MORE REVELATION IS NOT UNREASONABLE. II
8. — The first class of laws are termed general because of their universal adaptation
to the conditions of all men in all generations and ages, and under every dispensation
of God to man. There are many things which are naturally evil, and no change of
circumstances can render them otherwise than evil : they are recognised as evil by all
men, whether in a civilised or savage state : there is but one law of conscience in
regard to them, independent of all revealed law. That which tends to unjustly injure
another in his person or character is naturally an evil : the law of conscience telk all
men that it is evil : the revealed law of God coincides with that of conscience, and
proclaims it an evil, and forbids mankind under a heavy penalty to unjustly injure
one another. To bear false witness against a neighbour is an evil in its very
nature. It is not the revealed law of God which make3 it an evil, but it is clearly
perceived to be an evil where the revealed law is unknown. To take the advantage
of a good man and cheat him out of his property — to rob, or steal, or wantonly waste,
or destroy it — is an evil, recognised by the consciences of all men : it is not necessary
for the revealed law to proclaim these things as evil in order that man may perceive
them as such ; for the savage, as well as the sage, readily perceives, by the aid of his
conscience alone, that the inherent nature of these things is vicious. To murder or
shed innocent blood is distinguished by all men to be a great evil : there is something
in the nature of the act that proclaims loudly that it is one of the greatest of evils.
If God had never revealed it an evil in written words, yet mankind would be none the
less assured of its evil nature. The object of the revealed law is, not merely to show
that these acts are evil and vicious, but to show the penalty and consequences of such
acts ; — to show that judgment and misery must necessarily result from a vicious
course of life. We have now given a few items of evil that are in their nature evil,
and against which God has ensictef general laws to govern men in all ages.
9. — We shall next point out some things which in their very nature are good, and
which the consciences of all men, at once perceive to be good. To show pity to the
poor — to feed the hungry and clothe the naked — to administer relief to the sick and
afflicted — to do unto our neighbours that which we, in like circumstances, would con-
sider they ought to do for us — and in fine, to love them, and seek to benefit them,
and make them happy, are things which are inherently good : it is not a command to
do these things which renders them good : they were good before any revealed law
enjoined mankind to do them ; they were good independent of all revealed law ; they
were good from the beginning in their very nature ; and man is so constituted that
he cannot look upon them otherwise than as being inherently good. These are the
virtuous acts which the revealed law has enjoined upon men to perform. It is not
the object of the revealed law, merely to point out that these acts are good and virtu-
ous, for this was already understood, but the object was to enjoin upon man the
importance of doing good, — to make known to him the reward which should be
r-eceived for every virtuous act, and the happy results which should follow a virtuous
course of life. We have now given a few items of good that are in and of themselves
naturally good, concerning which God has enacted general laws to govern man in
every age and dispensation.
10. — These items of good and evil, together with all others of like nature, are the
principal items embodied in a code of laws which are intended to be general in their
application. Those who violate them, though they are not acquainted with the re-
vealed law concerning them, yet they will be judged by the law of their consciences
so far. as they were able to perceive the nature of right and wrong, but not being
acquainted with the penalty annexed to these laws, they will Only be punished with a
few stripes ; while those who have, not only the law of conscience, but also the re-
vealed law, and shall violate its sacred commands, will be beaten with many stripes.
1 1 . — There are many things which are not naturally evil, but which become evil
circumstantially ; for instance, God having finished this creation in six days, rested on
the seventh, and from this circumstance, he ordained the sabbath as a day of rest, and
.commanded tnat man snould not aoour on that day. Now a man unacquainted with
"this revealed law, would be as likely to labour on the sabbath as on any other day :
■there would oe nocningi n ne nature of this act, nor in the nature of anything con-
nected with it, that would indicate to him that he was doing an evil. Those things
which are naturally evil are the only ones which are perceptible to the^conscience as
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12 TO EXPECT MORE REVELATION 18 NOT UNREASONABLE,
such, without the light of revelation ; and consequently, God will neither judge, con-
demn, nor punish a man who has ignorantly transgressed and dene an evil which hp
conscience could not possibly detect as such, and unto whom he has never sent the
revealed law. To labour on the sabbath day, therefore, is only an evil, becaus$ it «t
Jbrbidden ; there is nothing in the nature of it that is evil : not so with stealing,
bearing false witness, committing adultery, murdering, and such like crimes ; they
are all evils by nature, though they were not forbidden; for the conscience of the
savage, as well as the civilised man, regards them as such.
12. — Incorporated in the code of general laws, concerning good and evil, are many
other laws of a circumstantial nature which are also binding upon all people to whom
they are sent with proper authority; such, for instance, as the law of baptism — the
laying on of hands in confirmation, in ordination, and in healing the sick — the anoint-
ing of the sick with oil in the name of the Lord with prayer — the Lord's supper, and
the keeping of the sabbath day holy. These are duties revealed in ancient times to
be perpetuated among all people to whom they should be sent with divine authority
But these general laws of good and evil, including all the annexed ordinances and
institutions, intended to be perpetuated, unfold but a very small portion of the indivi-
dual duties of man, arising from the circumstances with which he is surrounded. In-
deed, no code of laws which were intended to be generally applicable eould, from their
nature, possibly unfold the vast variety of constantly changing duties required even of
one man. Much more impossible would it be for such a code to make manifest the
multifarious duties of some fifteen thousand millions of the human race who have
lived since the days of the apostles.
13. — We shall now point out a few specimens of revelation which were not intended
to be perpetuated, being confined to a very limitJA period of time, and only intended
for the benefit of those for whom they were given ; these may be termed peculiar or
circumstantial revelations, and are as necessary to fulfil the purposes of God for the
well being of man, as those of a higher order or of a more general nature. Circum-
stances required a peculiar revelation to be given to Noah in relation to building* an
ark. ^ The peculiarity of this revelation will be seen from the fact, that Noah wm
required to do a work altogether different from what had been required of any man.
anterior to his day. If the objector should say, that this revelation to Noah, having
reference to temporal salvation, was of minor importance, compared with these great
revelations on moral subjects, and should conclude that it was not a matter of much
consequence whether such a revelation was given or not. We reply, that the all-wisp
Creator who knows what is for the good of man, does not give revelation untn
subjects of no importance : but every thing connected with revelation, is of great im-
portance, and intended not only for the temporal, but for the eternal good of num.
For man to reject a command of God in relation to temporal things, or temporal sal-
vation, would nave a serious bearing upon his future state, and deprive him of futun?
salvation. Therefore all things which God commands a person to do, however uninv
portant they may appear to finite creatures, are nevertheless of infinite importance, and
will most assuredly influence his eternal destiny.
14. — Peculiar revelations were given to Abraham : he was commanded to depart
out of Chaldea, his native country, and go to a land wherein he was a strange*
This command was not general, but individual, in its application. Abraham ana hi*
household seem to be the only persons required to obey it. Here, then, was a duty
which they never could have learned from any general laws : new revelation alonB
could make it manifest. If we read the short history of Abraham's life, we find fc
yreat yariety of duties made known to him which he must for ever have remained fit
ignorance of, had it not been for new revelation. %i At one time he was commanded
to circumcise all the males of his household ; at another, to walk through the land
4f Canaan, in the length of it and in the breadth of it : at another, to lift up hi*
*yes eastward, westward, northward, and southward, with a promise that all the land
over which he travelled, and which his eyes beheld, should be given to him and mV
posterity for an everlasting possession ; at another time ne was coinmanded to offer
49 a sacrifice different kinds of animals and fowls; at another, to offer his only soli
Jsaae as a burnt offering upon a mountain: at another, to stay his hand, and not
-destroy &e child. New, ftU these we* duties wile* could no* learned £09
TO 1XPECT MORE REV fc LA* ION W KOT GKftEASOItXftLft 1*
aiflfl e ii t revefetfon, from the feci that no other people had' been prevkmsly commended
tede these tlungs. They wer* duties that could net be incorporated a a system of
la^rs tftiat- were Wended to be general in tfteir application, and tor this very reason
A&r&fcam considered new revelation indispensably necessary; it was the only possible
HKtf to learn the Whole of his duty. O ! how different were the feelings and view*
if this good old patriarch from those entertained by modern enemies to new reveja-
titta ! The one saw the impossibility of learning the whole will of God from previous
revelation; the others consider that a few ancient books called the Bible reveal the
whole will of God to all nations and generations for the last seventeen centuries.
O ! the impenetrable darlmess of apostate Christianity ! It is heart-sickening
otfery man of God! Who among the saints of ancient times could have supposed
tltat a race of people would arise professing to beUeve in the revelations of old time,
fcftft considering that aft new ones were entirely unnecessary ? The worshippers of
Btoal were far more consistent than apostate Christendom ; for they had a faint hope
that Baal would hear and answer them ; but modem divines have no expectation thai
ttjeir God will say anything to them or to their followers. Baal's followers cried
from morning until evening for him to give unto them a miraculous mantfestation,
in the presence of Elijah ; but to even expect a supernatural manifestation or reve-
lation now is considered, by modern religionists, as the greatest absurdity. Baal's
worshippers, therefore, with all their absurdities, approached nearer the religion of
heaven, in some of their expectations, than those who falsely call themselves
Christians.
15. — The history of the people of God, from the earliest ages, shows that continued
r&relation was the only way that they could possibly learn all their duties, or God's
wIR concerning themselves. They never once thought that the revelations given to
-previous generations were sufficient f£ guide them into every duty. A doctrine which
rejects new revelation is a new doctrine, invented by the devil and his agents during
the second century after Christ; it is a doctrine in direct opposition to the one
believed in and enjoyed by the saints in all ages. Now, to subvert and do away a
doctrine four thousand years old, and introduce a new one in its stead, can only be
done by divine authority. But have the propagators of tins new doctrine, at any
period since its invention, established its authority either by scripture, reason, miracles,
dt any other way ? If not, how dare they to break in upon the long-established order
df God, and invent a new doctrine, excluding all further revelation ? How dare
they to promulgate a doctrine so entirely different from what the ancient saints ever
believed or thought of? How dare they assume and teach that God will no more
speak with man, when he never had failed, in any instance, to converse with bis
saints in every previous generation ? How dare they call themselves the people of
God, and yet reject the great, fundamental, and infinitely important doctrine of
continued revelation, which always distinguished the people of God from every other
people ? None but the most blind and detennined enemies to new revelation could
for a moment believe the Bible, and at the same time believe that the ancient saints
and the apostate churches of Christendom were both the people of God : the one class
believed in a doctrine of continued revelation, established not only by several thousand
years' experience, hut by a continued series of miracles during that long period of
time ; while the other class have entirely excluded this heavenly doctrine from their
tnidst, and, as a substitute, hare invented, through the aid of uninspired men,
M Articles of Religion," "Creeds/' "Disciplines, "Commentaries," &c. Who,
then, with a knowledge of these two systems of religion, so widely different and
opposed to each other, would have the hardihood or wicked presumption to call the
ktter Christians or the Church of Opd ?
16. — As the doctrine, then, of continued revelation is one that was always believed
by the saints, it ought not to be required of any man to prove the necessity of the
continuation of such a doctrine. If it were a new doctrine never before introduced
into the world, it would become necessary to establish its divine origin ; but, inasmuch
as it is only a continuation of an old doctrine, established thousands of years ago, and
which has never ceased to be believed and enjoyed by the saints, it would be the
greatest presumption to call it in question at this late period ; and hence it would
seem almost superfluous to undertake to prove the necessity of its continuance.
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14 TO EXPECT MORE . REVELATION IS NOT UNREASONABLE.
Instead of being required to do this, all people have the right to call upon all the new*
revelation deniers of the last seventeen centuries to bring forward their strong
reasonings and testimonies for breaking in upon the long-established order of heaven,
and introducing a new doctrine so entirely different from the old. If they wish their,
new doctrine to be believed, let them demonstrate it to be of divine origin, or else
all people will be justified in rejecting it, and in still cleaving to the old. When .
Jesus came and did away the old law of Moses, and introduced a new system of
religion, he established the divine origin of the new by the most incontrovertible
testimony ; the most splendid miracles were wrought both by himself and his followers.
Now, if the new-revelation deniers will bring as much testimony as Jesus and his
followers did to establish their new doctrine, then they may, with some little propriety
call upon mankind to believe in it ; but as yet they have given the world no evidence
whatever only their own conjectures. We are called upon to reject a doctrine much
older than the law of Moses, and of far greater importance, and to receive in its stead
the doctrines of uninspired men, excluding all new communications from heaven ; and
as yet not one testimony has been offered the world in confirmation of this newly-
invented religion. How strange that any one should ever have been deceived with
such absurdities! How incomprehensibly more strange that millions should still,
cling to the awful delusion !
17. — When a doctrine has been originated by divine authority, and has been
believed and enjoyed by the people of God, without an exception, in all ages, it is not
unreasonable to expect the continuance of such doctrine among the saints in all futuae
ages, unless some cause can be shown for its discontinuance : for instance, the doctrine
of Faith, Repentance, and Remission of Sins, was originated and taught by divine
authority immediately after the fall, and, like the doctrine of continual revelation, was
embraced and enjoyea by every people of God ufttil the apostles fell asleep. Now, if
a people had arisen in the second century of the Christian era who excluded from
their religion any of these principles, would not such a newly-invented religion have
been considered as a gross imposition, and all its originators as the basest of
impostors ? At least, would not the inventors of such a religion have been required
to show some authority or cause for thus discontinuing a doctrine which even
they themselves continued to admit was necessary in all previous ages ? If Faith,
Repentance, Remission of Sins, and Continued Revelation, were necessary for four
thousand years, what reason can be shown that any one of these heavenly principles
should ever afterwards become unnecessary ? If the second century were chosen as
the memorable period for the discontinuance of an essential and long-established
principle of religion, and for the introduction of a new religion diverse from what
the people of God ever before enjoyed, then, indeed, it must be a period of great
importance in the history of man. But the great and infinitely important question
is, how shall mankind know that this sudden and unexpected change m the religion of
heaven was produced by divine authority ? Have its propagators ever established its
divine authenticity in any way ? If not, then they must be the vilest and most
dangerous impostors that ever disgraced our earth, deceiving, not a few only, but their
thousands of millions, and corrupting all nations with their abominable and soul-
destroying apostacy.
18. — A doctrine or principle established by divine authority will require divine au-
authority to do it away. That which is established by a Superior Power cannot be
abolished by an inferior power. This may be beautifully illustrated by the kingdoms,
governments, and powers of the earth. Each has its law-making department : this
power is sometimes invested in a legislative body, and sometimes in the king, queen,
or emperor. Whenever any of these departments enacts laws for the welfare of the
people, they are considered to be in force and bidfcng upon all citizens until the law-
making department shall repeal them, and notify the people of such repeal. Private
citizens or inferior councils could never repeal that which was enacted and ordained
by higher powers. If the king ordained the law, then none but the king can repeal
it. If the people should undertake to abrogate or do away the law, it would be
considered an act of rebellion against the government. So if the king should ordain
certain rights or privileges to be enjoyed by his subjects, no inferior power would haye
a right to disannul such legal grants— none would have a right to say that the privi*
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TO EXPECT MORE REVELATION IS NOT UNREASONABLE* 15
leges, ordained by the king in behalf of his subjects, were done away. The power
that ordains rights and privileges, can alone disannul them. The subjects
have no right to suppose that any law or privilege is done away, unless th«
law-making department has notified the people to that effect. So it is with
the kingdom of God. God is the King ; he is the legal Law-Giver to all the childrem
of the kingdom ; he has ordained certain rights and privileges to be enjpyed by them
all ; he has given to them all the right of petition, with a sure and certain promise
that he will hear and answer. These rights and privileges were enjoyed for about
four thousand years by all the subjects of his government ; they petitioned the King,
to show them by revelation many great and glorious things, which he, according to
his promise, granted. Among the promised rights and blessings, granted by the great
and unchangeable Law-Giver, may be enumerated, the privilege of conversing with him
and with his angels, and to receive knowledge by visions, by dreams, by the revela-
tions of the Holy Spirit, and by prophecy. After having enjoyed those chartered
eights for many thousand years, trie people all at once assumed the authority to dis-
annul them, and thus came out in open rebellion against the government of the Al-
mighty. Oh, what a fearful responsibility rests upon those who have thus dared t#
repeal and disannul that which God had established !
19. — What would be the consequences, if a portion of the inhabitants of Great
Britain were to rise up against some of the dearest and most precious rights which
had been granted by the law-making department, and which had been enjoyed by the
subjects for many generations ? Would they not be considered in a state of rebellion ?
Would they not be taken and tried before the proper tribunals, and condemned and
punished, as guilty of treason? How much sorer punishment, then, must the
world of Christendom receive ! For their crime is of much greater magnitude. They
have not rebelled against the governments of the earth, but against the government
of Heaven ; they have repealed, disannulled, and rebelled against some of the most
sacred rights granted by the King of kings. If such a rebellion against the laws of
earthly governments will subject the person to death, what must be the punishment of
those who rebel against heavenly governments ! Oh, Christendom ! wnat hast thou
done ? Thou hast closed the door of Heaven upon thyself, and upon the nations of the
earth ! Thou hast made the windows of Heaven as brass that cannot easily be pene-
trated ! Thou hast rejected the key of revelation, and thus cut off all communica-
tions from the heavenly worlds ! Thou hast repealed and made void the chartered
privileges, and most sacred rights, ordained of God, for the comforting, teaching, and
perfecting of his Saints ! Thou hast veiled the heavens in darkness, and shrouded the
earth with the black mantle of error ! Oh, Christendom, what wilt thou do ! And
whither wilt thou hide thyself in the day of thy visitation — in the day of the fierce an-
ger of the Almighty ! The mountains and rocks will not cover thy shame, nor hide
thy guilt from the eye of Him who searcheth all things ! Repent, then, of thy great
wickedness, oh, thou destroyer of souls ! no longer lift thy voice against the glorious
gift of revelation; no longer deny the chartered rights of the people of God; no
longer rebel against the ministry of angels, and the enjoyments of the gifts of vision
and prophecy ; no longer seek to repeal that which Heaven has ordained, and which
the children of God enjoyed for four thousand years. Remember that divine gifts
and divine laws can only be repealed by divine authority.
20. — We are told by the ministers of Christendom, that God has repealed the gift
of revelation, as no longer necessary. But they have utterly failed up to this day
to point out the revelation that contains this repeal. The Old Testament does not
contain it — the New Testamant does not contain it. As the repeal act is not found
5n the Bible, where shall it be found ? This is a question of great importance ! If
there be such an Act of Repeal, if^hust be somewhere, or how could these ministers
have known it ? We call upon Christendom to bring forward out of their sacred archi-
ves the REPEAL LAW. Let us search it ; — let us see what God has said about the
world's having revelation enough. Let us see what time the Repeal was passed, when
it came in force, — how long it is to continue in force, — and whether there is any proba-
bility of a restoration of the former privileges ! None can consider this call for the re-
peal law unreasonable. If God has ordained such a law it is reasonable that we should
know it. The ministers say they know it. Why not let the people see the law that they
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16 TO EXPECT MORE REVELATION IS NOT UNREASONABLE.
may know it also ? Why keep them in the dark — if such a law exist, bring it forward.
You cannot say that it is a law of not much importance ; for surely, if God has passed
& law repealing the gift of revelation — the gift of prophecy — the gift of visions and
dreams by the spirit — the ministry of angels — and all otner miraculous gifts, which had
been enjoyed by every people of God among all nations, and in all generations for four
thousand years— if he nas swept away all these long-established and most glorious
S-ivileges from the church by a repeal law, then it must be one of the most important
ws that have ever been communicated to man ; it is a law that every one should be
familiar with ; and none should be prohibited from reading or perusing it.
21. — When God repealed the law of Moses he did not keep it to himself, but he
told the people plainly, not only of the repeal ocf,but also of the new acts which were
introduced m its stead. The law of Moses required a man to give a writing of di-
vorcement if he wished to put away his wife ; but Jesus repealed that law, and gave-
a new one in its stead. The law of Moses required the people to " perform unto the
Lord their oaths ; " but Jesus repealed this law, and commanded the people to " swear-
not at all." The law of Moses required " an eye for an eye, a tootn for a tooth ; "
but Jesus repealed this law also, and commanaed the people " not to resist evil."
Here, then, we have the repeal law, abolishing that of Moses, and the new law intro-
duced in its stead : both are revealed in perfect plainness : there is no dubiety or un-
certainty as to what is repealed or as to what takes it place. If .it be considered
necessary to reveal to mankind that certain privileges, granted by the law of Moses,
were repealed ; how much more necessary is it, that mankind should know of the
repeal of blessings and privileges far greater and vastly superior to those of the law
of Moses ! Would God take such particular care to notify man of the repeal of Mo-
ses* law, and yet leave him in entire ignorance with regard to the repeal of the gift
of revelation, visions, prophecy, &c. ? The law oAloses " was added because of trans-
gression," and given * because of the hardness of their hearts ; " Paul calls it a " law
of carnal commandments ; " therefore mankind could, with propriety, look for its re-
peal. But no one for a moment could have supposed that the Lord would repeal and
do away such great and glorious gifts as ministers now declare to be unnecessary.
But what seems still more strange, is, that he should repeal privileges, granted, not
only in the Mosaic dispensation, and in the ages preceding it, but also in the Gospel
dispensation, even down to the close of the first century, and yet give us no informa--
tion of such repeal.
22. — But the ministers of apostate Christendom assert that God has repealed those »
precious gifts, and we now call upon them to tell us how they know it. Has God .
revealed it to them ? No, say they ; God reveals nothing in this age. Did you learn,
it from ancient revelations ? If so, we call upon you in the name of the Lord, as you
value your own soul's salvation, and that of others, to show us the revelation, that we
may know it also. If you do not do this, it will be considered that you do not know
any such thing, but that you have come to the people, like the prophets of Ahab, with 4
a lie in your mouths to deceive, devour, and destroy. O ye ministers of modern
Christendom — ye enemies of new revelation ! how can ye escape the damnation of '
hell ! How many millions of good honest-hearted people you have deceived by your •
cunning craftiness, and lying hypocracies ! How many millions would have called .<
npon God, in faith, for revelations, prophecies, visions, and the ministry of angels, and ;
received these precious blessings, haa it not been for the wicked, most abominable, and •
soul-destroying lies, which you have instilled into their ears by telling them that these
things were repealed and done away ! Repent, therefore, of this great wickedness,
and be baptized for the remission of your sins, and you shall receive the Holy Ghost,
which shall give you visions and revelations, and shall show you things to come ; and
except you do this, the wrath and indignation of that Being" against whom you have
lied, shall speedily overtake you, and you shall perish out of the earth. Reewt* *
THEREFORE, QUICKLY, THAT YOU MAY FIND MEROY.
15, Wilton Street, Liverpool, October 15<A, 1850.
LITXRPOOL : PBINTBD BY B. JAMBS, 39, SOUTH CASTLE STBBBT.
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[No. 2.
DIYINE AUTHENTICITY
OF THE
BOOK OF MORMON.
BY ORSON PRATT,
OltE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
MORE REVELATION IS INDISPENSABLY NECESSARY.
* 1. — In the former number it has been shewn, that to expect more revelation is
neither unscriptural nor unreasonable ; hence, there is as great a probability that more
• will be given in our day, as in any former age. The object of this number is to shew
tthat more revelation is indispensably necessary,
First, foe the Calling of Officers m the Church.
2. — Whenever God has called and authorized men to perform a work in any age
or dispensation, it has been done by revelations, and not by mere impressions, or some
undefinable internal feelings, which leave the mind in uncertainty and doubt. Noah
was called by the word of the Lord to be a preacher of righteousness,- and to build an
ark. Abraham, Lot, Isaac, Jacob, and Joseph, were called by revelation to perform
a great variety of duties Moses and Aaron were called to the priest's office by the
word of the Great Jehovah. Seventy elders of Israel were called by revelation to
assist Moses. Joshua was appointed by the word of the Lord through Moses to be
his successor in leading Israel. The successors of Aaron were appointed to the priest-
hood by revelation. The Judges of Israel were called by visions, by angels, and by
the inspiration of the Spirit. Samuel was called by the voice of the Lord. And
finally, all their officers, wise men, and prophets, down to the days of Malachi, were
called by new revelation.
3. — The calling of officers under the christian dispensation continued the same.
John, the forerunner of Christ, was called by the spirit of prophecy, as manifested
through the angel Gabriel and his father Zacharias. Jesus was called by his Father,
and appointed a priest for ever after the order of Melchisedec : He is termed by St.
Paul, " the Apostle and High Priest of our profession." Jesus, being an apostle,
called others to the same office, and sail unto them, " ye have not chosen me but I
have chosen you, and ordained you, that ye should go and bring forth fruit." (John
xv.) When Judas fell through transgression, the apostles did not appoint another to
take his bishoprick through a mere impression, but they called upon the Lord to show
whom he had chosen ; and " the lot fell upon Matthias." (Acts i. 15-26.) The se-
venty disciples were called by the word of the Lord. Paul and Barnabas were both
apostles, (see Acts xiv. 14.) and were set apart to the work of the ministry by new
revelation through the inspired prophets and teachers, which were in the church at
Antioch. (Acts xiii. 1-4.) That the elders of the church at Ephesus were called by
revelation, is evident by the following language of Paul to them, " Take heed there*'
B
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MORE REVELATION IS INDISPENSABLY NECESSARY*
fore unto yourselves, and to all the flock over the which the Holy Ghost hath made
you overseers, to feed the church of God which he hath purchased with his own
blood." (Acts xx. 28.) Timothy, the first bishop of Ephesus, was appointed by pro-
phecy and by the laying on of hands. (1 Tim. iv. 14.) Titus, the first bishop of the
Cretians, was appointed by the Apostle Paul " to ordain elders in every city ; ' these
•elders were to be ordained after the manner, and in the way that Paul had appointed
Titus. (Titus i. 5.) And we have already seen that a spirit of prophecy was neces-
sary to ordain a bishop ; and as Bishop Titus was to ordain elders in every city after
the pattern that he himself had been ordained, he must, to have carried out his in-
structions, have enjoyed the spirit of prophecy. If the elders of Ephesus were made
overseers of the church by the revelation of the Holy Ghost, it is reasonable to infer,
that revelation was necessary to the appointment of elders in all other cities. Paul
says, " As God hath distributed to every man, as the Lord hath called every one, so
let him walk, and so ordain I in all churches." (1 Cor. vii. 17.) Paul did not pre-
sume to ordain in all churches, only such as were called of the Lord, and he ordained
them according to that calling ; and such callings could only be made known by
revelation.
4. — When mankind through their apostacy lost the spirit of prophecy and revela-
tion, they also lost the other supernatural gifts of the spirit, such as healing, miracles,
tongues, interpretations of tongues, &c. These gifts ceased, not all at once, but by
degrees, until the spirit had entirely withdrawn, leaving only a powerless form. The
necessity of revelations, visions, prophesyings, ministry of angels, and miraculous gifts,
was never denied until mankind found themselves destitute of these promised bles-
sings ; when it was pretended that they were onjy designed for the first christians; the
.people began by degrees to believe this wicked pretension, until, at length, they boldly
denied the necessity of every miraculous power. Millions in every succeeding gene-
ration have continued to walk in the footsteps of the early apostates, fulfilling in every
respect the prediction of Paul, that " in the last days perilous timeS should come ; for
men should be lovers of their own selves, covetous, &c. ; " " having a form of godli-
ness, but denying the power thereof. "(2 Tim. iii. 1 — 5.). Notwithstanding the uni-
versality of this apostacy, yet the numerous religious bodies which enter into its com-
position, have had the daring presumption to still call themselves christians, or the
church of Christ. But if they were the church of Christ, then the miraculous powers
and gifts of Christ would be shown forth among them, and their ministers, as for-,
merly, would be called by revelation. The church of Christ cannot exist on the earth
without an authorized ministry. This ministry cannot be called and authorized with-
out new revelation. " No man taketh this honor unto himself," (that is the honor of
the ministry) " but he that is called of God as was Aaron." (Heb. v. iv.)
5. — Witnout new revelation every office in the church would necessarily become
yacant. It is true, that those who held office at the time revelation ceased, would
still, during their natural life, continue to retain it, unless through transgression they
should be legally deprived of it. If revelation ceased at the close of the first century,
it is not at all likely that any of the officers, then holding authority, would be alive
& century afterwards ; and as they w r ould have no authority to ordain others with-
out new revelation, when they aied, the authority upon the earth would necessa-
rily become extinct. How overwhelming the thought! Yet there is no conclu-
sion more certain. If all offices became vacant there could be no additions to the
church by baptism ; for it would be a great sin for private members to assume the
authority to baptize ; hence, as soon as those who had been baptized by authority were
dead, the world would be entirely destitute q£ both the officers and private members
of the church of Christ. But when officers and members both cease, what is left ?
nothing at all. Hence, without continued revelation, the church could no more con-
tinue its existence on the earth, than a body could live without the spirit. Therefore,
if revelation ceased with the Apostles, as the " Articles " and " Creeds " of men
declare, every vestige of authority, as well as the church itself, must have become ex-
tinct from the earth, as early at least as the third century ; since which time the earth
has been cursed with priestcraft and apostacy, and with every species of wickedness.
6. — Since the church with its authority and power has been caught away from the
earth, the great " mother of harlots " with all her descendants has blasphemously as-
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MORE REVELATION 18 INDISPBN8ABLT NECESSARY. Id
;Mmed the authority of administering sane of the sacred ordinances of the gospels
They have blasphemed the name of the Father, Son, and Holy Ghost, by using it
without authority in their ministrations. They have dishonored the name of Christ*.
5 calling their powerless, apostate, filthy, and most abominable churches, the church
Christ. The whole Romish, Greek, and Protestant ministry, from the Pope down
through every grade of office, are as destitute of authority from God, as the aetil and
his angels. The Almighty abhors all their wicked pretensions, as he does the verj
gates of hell.
7. — The great apostacy of the Christian church commenced in the first century,
while there were yet inspired apostles and prophets in their midst; hence Paul, just
previously to his martyrdom, enumerates a great number who had " made shipwreck
of their faith," and " turned aside unto vain jangling ; " teaching " that the resurreo*-
tion was already past," giving "heed to fables and endless genealogies," "doting
about questions and strifes of words, whereof came envyings, railings, evil surmfc*
ings, perverse disputings of men of oorrupt minds, and destitute of the truth, sup-
posing that gain is godliness." This apostacy had become so general that Paul de-
clares to Timothy, " that all they which are m Asia be turned away from me;" and
-again, he says, " At my first answer, no man stood with me, but all men forsook me ; "
he further states, that " there are many unruly and vain talkers and deceivers," " teach-
ing things which they ought not, for filthy lucre's sake." These apostates, no doubt,
pretended to be very righteous ; for, says the Apostle, "they profess that they know
•God ; but in works they deny him, being abominable and disobedient, and unto every
good work reprobate." Near the close of the first century, the apostacy had become
so universal that only seven churches throughout all Asia, Africa, and Europe, were
considered worthy of being either reproved or blessed by the voice of revelation : and
•even these seven were so corrupted by the doctrine of the Nicolahanes, and of Ba-
laam, by the fornications and adulteries of Jezebel, and by losing their "first love/ 9
and becoming " neither cold nor hot," that the Almighty considered them, with a very
few exceptions, as " dead," and threatened to " spue them out of his mouth " — to cast
them " into great tribulation," and " kill their children with death "—to " fight against
them with the sword of his mouth" — and to "remove the candlestick" or church
■# out of its place."
8. — That this apostacy, which had become so formidable, while yet inspired apostles
were in their midst, was to greatly increase, instead of decreasing, is evident from that
predictions of scripture. Paul prophesies that " the day of Christ shall not come, except
there come a falling away first; " that " evil men and seducers shall wax worse and
worse, deceiving and being deceived/' As a reason for the strict charge which he gam
to Timothy, he predicts, that " the time will come when they will not endure sound
doctrine ; but after their own lusts they shall heap to themselves teachers, having
itching ears ; and they shall turn away their ears from the truth, and shall be turned
unto fables." The predictions concerning the apostacy were not expressed in a vagu*
uncertain form of language, but in the clearest and most forcible terms. " Now the
Spirit speaketh expressly, says Paul, " that in the latter times some shall depart from
the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hy^
pocricv, having their conscience seared with a hot iroik" Peter prophesies that "there
shall be false teachers among you, who privily shall bring in damnable heresies, even
denying the Lord that bought them, and bring upon themselves swift destruction |
-and many shall follow their pernicious ways ; by reason of whom the way of truth
shall be evil spoken of ; and through covetousness shall they with feigned words make
merchandise of you." (2 Peter ii. 3.) These "fables," « doctrines of devils,*
and " damnable heresies " which false teachers should introduce into the world, were
to constitute the religion of future ages, rendering the state of society fearful in the
extreme. Paul gives a prophetic description of the religion of latter times as foU
lows ; — " This know also, that in the last days perilous times shall come ; for men
-Shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient
to parents, unthankful, unholy, without natural affection, truce oreakers, false accu-
sers, incontinent, fierce, despisers of those that are good, traitors, heady, high-mindedt
lovers of pleasure more than lovers of God; having a form of godliness, but denying
tht power. thereof, from such turn away. For of this sort are they which creep into
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20 MORE REVELATION IS INDISPENSABLY NECESSARY.
. houses, and lead captive silly women laden with sins, led away with divers lusts ; ere*
learning, and never able to come to the knowledge of the truth. Now as Jannes and
Jambres withstood Moses, so do these also resist the truth : men of corrupt minds,
r reprobate concerning the faith. But they shall proceed no further ; for their folly
shall be made manifest unto all men, as their's also was." (2 Tim. iii. 1 — 9,) >
9. — It seems from the foregoing predictions, that the religion of the latter-days
-was to be most awfully corrupt ; that its teachers, instead of being sent by revelation
from God, were to be heaped together by the people. These man-made teachers-
were to turn away the ears of the people from the truth, or from sound doctrine,, and
in its stead were to teach "fables, "doctrines of devils, "damnable heresies,''
u speaking lies in hypocrisy ;" they were to come " with feigned words, or " with
great swelling words of vanity," to " make merchandise of the people ;" they were to
have " a form of Godliness," but " the power* 9 they were to deny : they were to meet
with great success in deceiving mankind ; for " many were to follow their pernicious
ways. The people were to delight in these powerless, devilish, hypocritical, lying,
damnable heresies, while the way of truth was to be evil spoken of ; and " because
they reeeived not the love of the truth," God was to " send them strong delusions,
that they should believe a lie, that they all might be damned who believed not the
.truth, but had pleasure in unrighteousness." Such was to be the religion of the
Jatter ages, as prophetically described by the ancient apostles ; and such is the religion
of the Papal, Greek, and Protestant churches of the nineteenth century. The pre-
dictions were uttered eighteen centuries ago, and modern Christendom exhibits a most
perfect fulfilment. Instead of having apostles, prophets, and other inspired men in
the church now, receiving visions, dreams, revelations, ministry of angels, and pro-
phecies for the calling of officers, and for the government of the church, — they have
4i wicked, corrupt, uninspired pope, or uninspired archbishops, bishops, clergymen,
&c, who have a great variety of corrupt forms of Godliness, but utterly deny the
«ft of revelation, and every other miraculous power which always characterised
^Christ's church. These man-made, powerless, hypocritical, false teachers, " make
merchandise of the people," by preaching for large salaries, amounting in many in-
. stances to tens of thousands of pounds sterling annually. They and their deluded
followers are reprobate concerning the faith once delivered to the Saints. The faith
which once quenched the violence of fire, stopped the mouths of lions, divided waters,
and controlled the powers of nature, is discarded as unnecessary. The faith that
inspired men with the gift of revelation — that opened the heavens and laid hold
on mysteries that were not lawful to be uttered — that unfolded the visions of the past
and future — and that called down the angels of heaven to eat and drink with men
on earth — is denied as being attainable in this age. The sound doctrine taught by
the apostles which put mankind in the possession of these glorious gifts and powers
cannot now be endured. The doctrines, commands, fables, traditions, and creeds,
of uninspired men, are now substituted in the place of direct inspiration from God.
* They are ever learning, but are never able to come to the knowledge of the truth."
Guess work, conjecture, opinion, and, perhaps, in some instances, a belief in regard
to the truth, are all that they attain to, while a knowledge they do not obtain, be-
cause they deny new revelation the only means of obtaining it. This great multitude
of false teachers who have found their way into all nations, deceiving millions, " resist
the truth," contend against the miraculous powers of the gospel, and reject inspired
men, as " Jannes and Jambres" — the magicians, did Moses ; but " their folly shall
be made manifest unto all men, as their's also was yea, all nations shall see the
righteous judgments which shall speedily be executed upon them, for they shall, like-
Eharaoh's host, perish quickly from the earth. •
10. If the revelations contained in the sixty-six books of the Old and New Testa-
ments, are the only ones to be received, it would be impossible for any man since the
rtacy, to prove from those books that he was called of God. The Bible contains
record of the callings and commissions of many who lived during the first four
thousand years ; but it says not one word about the callings and commissions of those
who have lived during the last seventeen centuries. Some who have seen the dilem-
ma in which they are placed by rejecting new revelation, have endeavoured to extricate
themselves from it, by pretending that the old commissions given to the apostles are
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sufficient for all present purposes. But this places them in another dilemma equally
as great ; for how can any man learn whether the commission given to the apostles is*
applicable to himself or not ? Without new revelation he could never know. Surely
the apostolic commission does not authorise all mankind who should live in future
ages ; and if it authorise a part only, then it certainly would require new revelation
to specify which part. Therefore, u we were to admit so absurd an idea, there still
would be an equal necessity for new revelation. But commissions or callings given
to one man never did, nor never can, authorise another. Mankind have no more
authority to preach, baptize, and administer the ordinances of the gospel, by virtue of
the apostolic commission, than they have to ascend the throne of Great Britain by vir-
tue of the commission given to king David.
11. — As* the Church of England and other protestants do not profess to have re*
oeived any new commission by revelation, but on the contrary, require their followers
to reject everything of the kind, it may be asked, how did they get their authority ?
It will be replied,{that they received it from Wickliffe, Granmer, Luther, Calvin, and
various other dissenters from the Papal church. But where did those dissenters get
their's from? They answer, from the Roman Catholics. But the Catholics excom-
municated them as heretics ; and surely if they had power to impart authority, they
had power to take it away. Therefore, if the Komish church had any authority, the
protestants, being- excommunicated, can hold none from that source. But i f the
Catholics hold authority, they must be £he true church, and consequently the protest
tants must be apostates ; but on the other hand, if the Catholics are not the true
church, they can nave no authority tl^mselves, and therefore could not impart any to
others.
12. — Now the Church of England states in one of her homilies, " that laity and
clergy, learned and unlearned, men and women, and children of all age$, sector
and degrees, of WHOLE CHRISTENDOM, have been at once buried in THE
MOST ABOMINABLE IDOLATRY, (a most dreadful thing to think,) and that
for the space of eight hundred teaks or more." * Wesley in his 94th sermon
states the same in substance ; he says, " The real cause whv the extraordinary gift*
of the Holy Ghost were no longer to be found in the christian church, was, because 3
the christians were turned heathens again, and had only a dead form left." If*
then, the " whole of Christendom," without one exception, have been " buried in the;
most abominable idolatry for upwards of eight hundred years/' as the Church of
England declares, and if they, because they are destitute of the gifts, are not even now 4
christians, but heathens as Wesley asserts, we ask where the authority was during*
this eight hundred years, and where is it now ? Surely God would not recognise-
"the most abominable idolaters," as holding authority ; if so, the authority of the wor-
shippers of Juggernaut must be as valid as that of idolatrous Christendom. But the?
idolatry of " the whole of Christendom" must have been more corrupt, according to
the Church of England, than that of other idolaters ; for they call it " the most abo->
mindble idolatry, and most positively declare that there was no exception of either
clergy or laity — of either man, woman, or child — all were buried in it. This being-
the case, (and we feel no disposition to dispute it), there could have been no possible
channel on the whole earth through which authority could have been transferred from
the apostles to our day. Therefore, as Wesley says, all Christendom are, sure enough,
"heathens," having no more authority nor power than the idolatrous pagans. l£
then, the " whole of Christendom" have been without authority and power " for eight
hundred years and upwards," we ask, jrhen was the authority restored ? how was it
restored ? and to what man or people was it restored ? It could not have been restored .
to the Papal churches, for they do not profess that any such restoration has been made:
to them ; it could not have been restored to the Church of England and other protes-
tants, for they do not admit of any later revelation than the New Testament ; conse-
quently their own admissions prove most clearly that the whole of Christendom axe .
without an authorised ministry ; therefore it is indispensably necessary that more reve-
lation should be given to restore the authority to the earth and call men to the minis* ■
try again, as in ancient days.
* Homily on the Perils of Idolatry. jl.
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13.~~More revelation is not only necessary to restore an authorised ministry, that
the church may again have place on the earth, but it is indispensably necessary,
BXCCSTOLY, TO POUfT OUT SHI DumS OP THE 0I7IGEB8 OF THE CHURCH.
To call men to the mini st r y woul d be of very little use, unless the persons called could
bane a perfect knowledge of the duties of their calling. Noah was called to preach
repentance and righteousness to the anteduuvians, but without further revelations, he
never could have learned the will of God relative to the preservation of himself and
amily, and the different kinds of beasts, fowls, and creeping things, both clean and
unclean, of all flesh; he never could have learned what amount of food of different
kinds, and fresh water would be sufficient to? sustain such a congregated host of living
Mags for the space of one hundred and fifty days, during which time the flood was
to prevail. Jacob, though called of God, without further revelation, never could have
learned what should befall the posterity of his sons in the last days, so as to have deli-
wed a prophetic blessing upon the head of each according ^to the mind of God.
Moses, though called br the voice of Jehovah, without further revelation, never coufcL
have delivered Israel from bondage, and led them forty years in the wilderness.
Aaron, thousrh called of Gedte the priestly office, and in possession of the written law*,
•ever could have sat upon the jucfraenfeaeat, and decided between man and man,,
natordiny to the mind of God, without the " breastplate of judgment," containing
the*" Unm and Thumnma," through which he could inquire of God and receive cow
Met information relative to everyicase which styrald come before him. All the ser-
vants of God, down to the days of Malachi, were not only called by the Almighty^
Itat directed in all their multifarious duties to the end of their days by immediate
csvelation.
.14>-*In the christian *dispeo8ation it was the same. Every officer, after having
been called, was instructed and guided by continued revelation in the various duties
af hifl calling. John, the for erunner of Christ, was- first called, and then was enabled
through the inspiration of the Spirit, to tell the Scribes, Pharisees, Saddueees, sol.
dievs, and all the people, what they should do, as they came enquiring of him. Bven
lasus himself, though he was sent by his Father, and came forth from God, did not
fvssume to teach of himself, or perform anything pertaining to the wor£ of the mi*
itistry, without rfirst obtaining a revelation from the Father to direct him. He says*.
*/I iiave not spoken of myself ; < but the Father which sent me, he gave me a command*
merit what I should say, and what I should speak." " Whatsoever I speak there*
tee, even as the Father said unto me, so I speak." (John xii. 49, 60). Again, he
nays, " The wards that I speak unto you, I speak not of myself, but the Father that
dsrelkfch in me, he doeth the- work,* " and as the Father gave me commandment, even,
•oil do." (John xiv. 10, 31). He further states, "I can or my own self do nothing : as
X hear I judge, and my judgment is just, because I speak net mine own will, but the-
will of the Father which hath sent me." (John v. 30). Nowif the great and glorious,
Redeemer of the world could not do anything of himself pertaining to the ministry,
hut was dependant altogether upon the Father to give him revelation and command*
josent what to do, and what to speak, how much more necessary is it for poor, weak*,
anil fallible man, after having been, called of God, to be directed in all things pertain*
a; to the duties of bis calling by continued revelation. And yet, strange to say, the
olecf Ohristendom have been without this essential qualification for centuries, and
have still dared to act as ministers in the namg of the Lord. Oh, the wickedness of
apostate Christendom ! IVnly didthe apostle behold her c< full of names of blasphemy/'
jatking all nations drunk wi&i her wickedness!
I&4 — The example that Jesus set, not to act nor speak in the duties of his calling,
unless by new revelation, was followed by the apostles. AH the teachings which they
fasdi heard from the mouth of the Saviour while he was present with them, were not
snffiesBnt to qualify them for then* duties in his absenoe. As soon as he left them, ho
began to give them commandments and revelations through the Holy Ghost. (See
Acts i. 2). And without continued revelations, they, like their Lord and Master*
could do nothing. It mattered not how much human wisdom or learning they
might have acquired, nor how many revelations had previously been given ; such
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things would in no wise qualify them for the ministry ; it required constant revelation. '
St. Paul says, M The things of God knoweth no man, hut the Spirit of God ; now we
have received not the spirit of the world, hut the Spirit which is of God, that we
might know the things that are freely given to us of God ; which things also we
speak, not in the words which man's wisdom teacheth, but which the Holy Ghost
teacheth. ,, (1 Cor. ii. 11, 12, 13). From these passages we learn, first, that no man
can know the things of God only by revelation, and secondly, that no man can teach
them acceptably only in the words " which the Holy Ghost teacheth." Revelation,
then, is necessary to call and authorise the ministry, to reveal their duties, to manifest
the things of God to them, and to give them utterance, " not in the words which
man's wisdom teacheth," but in the words inspired and taught by the Holy Ghost.
16. — If human wisdom and learning could qualify any one for the ministry, Paul
certainly could have claimed a higher qualification than the rest of the apostles ; he
was learned ; he was eloquent ; he was eminently prepared so far as the wisdom of
man was available to move in the higher spheres of life, and to speak with honor and
dignity in the presence of vast assemblies ; he could, through human wisdom alone,
have pathetically portrayed the death and sufferings of Christ, reasoned upon the be-
nefits to be derived from the atonement, urged the importance of obeying the require-
ments of the gospel, and with all the thunders of his eloquence described the misery
and wretchedness of the disobedient— yet he informs us, that he did not declare the
things of God in the " words which man's wisdom teacheth." The words of man's
wisdom are foolishness in the sight of God ; — they are inadequate to convey properly
the things revealed by the Spirit. The Spirit not only gives the ideas, but in a mea-
sure clothes them in suitable and puper words. This is the spirit of revelation, so
abundantly enjoyed by the Saints of all ages, that so enriched their minds with hea-
venly knowledge, and qualified them to speak as the oracles of God, uttering words
taught by the Holy Ghost. This is the spirit of revelation, rejected and done awaj
in the " Articles" and " Creeds" of modern Christendom, and in its place are substi-
tuted " the words which man's wisdom teacheth." This is the spirit of revelation,
so necessary to unfold to the minister of Christ, those duties which he never could
learn from ancient revelation, nor from the wisdom and writings of uninspired men.
17. — Without this spirit of revelation Joshua never could have known the mind of
the Lord in relation to taking the city of Jericho ; he never could have known that
it was the will of God that all Israel should march around its walls for seven days,
blowing upon rams' horns. If Israel had been left to their own wisdom, it never
would have entered their hearts to subdue a city by such simple expedients. Indeed,
it was only necessary on that one occasion ; and that one occasion required a new
revelation to manifest the mind and will of God. In subduing another city or nation,
the Lord might have altogether a different plan, so that the rule followed in one
instance, might never be applicable in another ; hence the necessity of continued reve-
lation ; for no servant of God or leader in Israel could possibly learn the mind of God
without it. " God's ways are not as our ways, nor his thoughts as our thoughts."
Therefore, the wisdom of man, unaided by immediate revelation, cannot perform ac-
ceptably before God any work, either in directing the movements of an armjr, or in
preaching the gospel of peace, or in ruling his own household, or in managing the
affairs of a nation. When Israel went to battle, they first enquired of God, and then
proceeded according to his direction : when they anointed kings to sit upon the throne,
they did it by revelation : when a city was to be warned of approaching judgment, a Lot,
or a Jonah, or some inspired man was sent by revelation to do it : when Israel turned
aside from the law of God, multitude^of prophets were, not only sent by revelation to
reprove them, but the message which they were to deliver, was given by revelation also :
when the Lord saw that Philip had warned the people of Samaria sufficiently, he did
not leave him to the vague conjectures of his own mind where he should go next, but
sent an angel who spake unto him, saying, " Arise, and go towards the south unto
the way that goeth down from Jerusalem unto Gaza, which is desert." (Acts viii.26.)
If Philip had been left to his own wisdom, he never could have learned whether his
mission was done in Samaria or not ; and even if he had learned this, the desert coun-
try off to the south, would have been the last place that human wisdom would have
guided him. But after Philip had reached this lonely solitary desert, he still needed
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revelAtio* to direct him in regard to further duties. The next thing which we find
revealed to him was by the Spirit, which said unto him, " Go near, and join thyself
to-this chariot." He obeyed, and succeeded in. convincing a man of great authority
— « eunuch, of the truths of the gospel ; and after having baptized him, " the Spirit
of the Lerd caught away Philip, that the eunuch saw him no more."
18* — In Damascus, there was another servant of God, called Ananias ; he was not
a protectant clergyman, for he believed in visions and revelations ; " and to him said
the Lord in a vision, Ananias. And he said, behold, I am here, Lord. And the
Lord'said unto him, Arise, and go into the street which is called Straight, and enquire
in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and
~hath-«een in a vision a man named Ananias coming in, and putting his hand on him,
f *that he might receive his sight." (Acts ix. 10, 11, 12.) Here are two visionary
- characters, Ananias and Saul ; if they had lived in our day, they would have been
considered, by new revelation deniers, as appropriate subjects for the insane hospital.
It is so natural for mankind to think that their own judgment is sufficient to guide
' them in the way of duty, that even' Ananias himself was rather inclined to question
7 the propriety of the revelation, and follow his own wisdom : for he answered " Lord,
I have neard by many of this man, how much evil he hath done to thy saints at
-Jerusalem ; and here he hath authority from the chief priests to bind all that call upon
thy name." (Verses 13, 14.) But the Lord not feeling disposed to be governed by
the weak judgment of Ananias, commanded him again, saying, " Go thy way ; for he
is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the
ehildren of Israel : for I will show him how great things he must suffer for my
name's sake." (Verses, 15, 16.) ^
19. — peter was another of these visionary characters so much despised by modern
religionists. One of the first revelations he obtained, was about Jesus being the
Christ. It seems that there was a great diversity of opinions among those who did
not seek for new revelations, relative to who Jesus was ; some thought he was one
of the old prophets ; some thought he was John the baptist, having risen from the
dead ; the wisdom of man had imagined a variety of opinions respecting him. Peter,
not being satisfied with the conjectures of men about it, was just simple enough to
ask the Father who Jesus was. The Father told him, that Jesus was " the Christ, the
Son of the living God." Here then was certainty — conjecture and opinion had fled
away. When the Saviour enquired of his disciples what their views were in relation
te him, Peter could answer the question without any doubt or hesitation ; and because
of this knowledge, Jesus blessed him, and said unto him, " flesh and blood hath not
revealed it unto thee, but my Father which is in heaven." (Matthew xvi. 17.) The
great mass of the Jews were destitute of this knowledge ; they did not seek of the
Father a revelation on the subject, but depended, like this generation, on former reve-
lation and their own wisdom, and therefore not knowing by new revelation the Savi-
our, "they crucified him. Peter, having had faith sufficient to get one revelation, the
Saviour/counted him worthy to receive more, therefore he took him up into a mountain
with James and John, " and was transfigured before them ; and his face did shine as
the sun, and his raiment was white as the light ; and behold there appeared unto them
Moses and Elias talking with Him." (Matthew xvii. 1, 2, 3.) These visionary per-
sons could now testify to the nations what they had seen, and heard, and known, about
Jesus, about God, and about angels. But such testimonies to be given by any
persons in these days, would be counted the highest blasphemy. But we ask, what
do modern Christendom know about God? they have not heard his voice, nor
received a revelation from him. What do the^j know about Jesus ? nothing, only
what they have read of the knowledge of others. What do they know about angels? '
they have never beheld them, nor heard their voice. What do they know about
visions ? nothing at all, for they despise all those that profess to have seen visions
since the apostles' days. And finally, what do they know about the Holy Ghost ? It '
has never spoken to them nor to any one else, in their estimation, for the last seven-
teen centuries. They have not heard, seen, handled, nor known anything for them-
selves by revelation : consequently, they are entirely unqualified to be witnesses of any
spiritual or heavenly knowledge : they know nothing, only what they know naturally
«< as brute beasts, made to be taken and destroyed." (See Jude 10.) Without new
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revelation, they are entirely unqualified to judge of the things of God : they would be
as apt to call' good evil and evil good, andput light for darkness and darkness for
light, as ancient revelation deniers were. Tneir preaching would not justify nor con-
*demn any one, because they know nothing, only what others have written, and there-
fore cannot testify. This is the sad, and awful, and most wretched condition of
modern Christendom.
20. — Peter had another vision while he was praying upon a house top : he saw
heaven opened, and all manner of beasts and fowls let down, and drawn up thrice ;
.and " While Peter thought on the vision, the spirit said unto him, Behold three men
seek thee, Arise, therefore, and get thee down, and go with them, doubting nothing :
for I have sent them." (Acts x. 19, 20.) Peter, through this vision, and the sayings
of the spirit, learned duties pertaining to his calling that never could have been learned
naturally. Peter had had a vast amount of knowledge previously revealed to him,
but that would not manifest to him his present duties. Present duties required
present revelation ; and without it, no servant of God ever did, or ever can do the •
work of God. Without it, he does not know where to go, nor what to preach. But,
says the objector, it does not matter where he preaches, for he cannot go amiss; all;
must have the privilege of hearing. We reply, that though all must hear, yet the
Lord designed some to hear before others, as is evident from the fact that Paul and
Timothy " were forbidden of the Holy Ghost to preach the word in Asia and again,-
" after they were come to Mysia, they assayed to go into Bithynia; but the Spirit [
-suffered them not." (Acts xvi. 6, 7.) Hence we learn, that the Lord has a choice
where his servants shall go; and that in some places where their own judgments'
would dictate them to go, the Lord^desires they should not go, and actually forbids
them to go. Now, how, without new revelation, is the servant of God to know the
mind of the Lord as to where he shall or shall not go ? Would any former revelation*
communicate the desired intelligence unto him ? Certainly not ; former revelation
contains the history of the revealed will of God to others, but it does not specify in'
all things the revealed will of God to us. To read of others learning the will of God
in relation to their callings and mission, and enjoying manifestations of the Spirit by \
visions, dreams, angels, &c, would be of no more advantage to U3, than to read of
the history of a good dinner when we were hungry. It is the present enjoyment or
blessings which we want, and not merely the history of others' blessings.
21. — How could Paul have known the mind of the Lord about gomg to Macedo-
nia without being told ? Therefore, "a vision appeared to Paul in the night : There
stood a man of Macedonia, and prayed him, saying. Come over into Macedonia and
help us." (Acts, xvi. 9.) And again, How did Paul know that it was his duty to
tarry in Corinth about a year and a half? He found it out by a vision. " 'Dien.
spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold
not thy peace: For I am with thee, and no man shall set on thee, to hurt thee: for
I have much people in this city." {Acts xviii. 9, 10.) How did Paul learn that it
was necessary for him to depart quickly out of Jerusalem, and go to other nations?
He learned it by a vision in the temple : He says, " And it came to pass that when
I was come again to Jerusalem, even while I prayed in the temple, I was in a trance i
and saw Him saying unto me, Make haste, and get the quickly out of Jerusalem ; for
they will not receive thy testimony concerning me." (Acts xxii. 17, 18.) And when
Paul reasoned with the Lord upon the subject, as if he thought that from their
acquaintance with his former course of life, they would receive his testimony, the
Lord again commanded him, saying, " Depart : for I will send thee far hence unto the
Gentiles." Thus we see how impossihje it is for a minister of the gospel to learn what'
to do, or where to go, or what to say, unless he is taught by new revelation. With**'
out this heavenly principle, his own judgment would constantly lead him astray.
22. — New revelation is not only highly necessary to call men to the ministry, and*
afterwards instruct them in the various duties of their calling, but it is indispensably
necessary,
Thirdly, to Comfobt, Reprove, and Teach the Church.
Jesus, before his ascension, promised the Holy Ghost to his disciples, which he calk
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" the Comforter." They had previously been comforted by the words o ff Jesus : he
had unfolded to them his parables ; he had instructed them for three years and a half;
he had given them a vast amount of information upon a great variety of subjects ; .
and now, as he was about to be taken from them in person, he promised to send unto
them another comforter. He says, " If ye love me, keep my commandments ; and I \
will pray the Father, and be shall give you another Comforter, that he may abide with <
you for ever ; even the spirit of truth, whom the world cannot receive, because it
seeth him not, neither knoweth him ; but ye know him ; for he dwelleth with you, and
shall be in you." (John xiv. 15, 16, 17.) The reason why the Holy Ghost is called
the Comforter is, because of the office which he was to perform ; he was to comfort
the disciples, by revealing to them still further knowledge of the things of God. The
mind of man is too weak to receive at once, all the knowledge which God is willing
that he should know : hence Jesus says, " I have yet many things to say unto you, but
ye cannot bear them now. Howbeit, when he, the Spirit of truth is come, he will
guide you into all truth : for he shall not speak of himself, but whatsoever he shall
near, that shall he speak : and he will shew you things to come. He shall glorify me ;
for he shall receive of mine, and shall shew it unto you. All things that the Father
hath, are mine : therefore, said I, that he shall take of mine, and shall shew it unto
you." (John xvi. 12, 13, 14, 15.) Here we find how the disciples, after Jesus ceased
speaking unto them in person, were to be continually guided by revelation. Many
things which they could not then bear on account of the weakness of their mind6, were
afterwards to be revealed to them through the Comforter : he was to guide them into
all truth. But even the Holy,Ghost was not to teach without first getting a revelation as
to what he should teach, for, says Jesus, " he shalPnot speak of himself, but whatsoever
he shall hear, that shall he sneak." It is strange, indeed, that the ministers of modern
Christendom dare speak of tnemselves, without getting any new revelation^when even
Jesus and the Holy Ghost would neither of them presume to do such a thing. The
Comforter was to be the guide of the disciples, not only in this short life, but for ever.
Again, Jesus says, " the Comforter, which is the^Holy Ghost, whom the Father will
send in my name, he shall teach you all things, and bring all things to your remem-
brance, whatsoever I have said unto you." (John xiv. 26.)
23. — This same Comforter which was to be a constant revelator to the disciples,
was promised on the day of pentecost, to all who would obey the gospel. After he
had descended upon one hundred and twenty, on the morning of that day, revealing
to them, not only other tongues^ but also "the wonderful works of God, it excited
the attention of thousands, who, after learning that it was the Holy Ghost that opera-
ted so powerfully, felt extremely anxious to obtain the same gift, and they were told
the conditions on which they all might receive it. " Repent," says Peter, " and be-
baptized, every one of you, m the name of Jesus Christ, for the remission of sins, and
ye shall receive the gift of the Holy Ghost." (Acts ii. 38.) Thus, we perceive, that
thousands had the promise made to them on certain conditions, even the promise of
the Holy Ghost, which " promise" say3 Peter, u is unto you, and to your children, and
to all that are afar off, even as many as the Lord our God shall call." (V erse 39.}
Consequently, all persons, in all generations and ages, who will perform these require-
ments, have the promise of the Holy Ghost ; the same Holy Spirit that Jesus promised,
and the same that was given on the day of pentecost — all could receive the spirit of
revelation, and be guided into all truth. To show still further, that the Holy Ghost
was to be a revelator to the church, as well as to the apostles, we will quote the words
of John, written to the church generally : — « Ye have an unction from the Holy One,
and ye know all things." And again, " the anointing which ye have received of him,
abideth in you, and ye need not that any man teach you : but as the same anointing,
teacjieth you of all things, and is truth, and is no lie, and even as it hath taught you,
ye shall abide in him." (1 John, ii. 20—27.) Nothing is more eertain than that the
church, as well as the apostles, were to receive the promised Comforter, and that he
was to teach all things to the church, as well as to its officers ; therefore, the revelations
of the Holy Ghost, are indispensably: necessary to comfort and teach the churchy
24. — When certain men began to teach heresy, and introduce false doctrines into*
the church, commanding the Gentiles to be circumcised, the Holy Ghost immed i a t el y ,
gave a revelation upon the subject, and corrected the error; thus preventing endless
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controversies and strifes. (See Acts xv.) If this great guide and revelator of the
church he rejected as unnecessary, how quickly the body falls to ruin ! New revela-
tion is the only principle which will preserve the unity of the church. The wisdom
of man, taken individually, or the wisdom of councils, taken collectively, is fallible,
unless directed by immediate revelation, and therefore liable to err ; hence all doctrines,
er principles, or matters of controversy which are not clearly revealed in ancient revela-
tion, will be continually the subjects of dispute ; and if any man or council without the
aid of immediate revelation, shall undertake to decide upon such subjects, and prescribe
u Articles of Faith," or * Creeds," to govern the belief, or views of others, there will
be thousands of well-meaning people who will not have confidence in the productions
of these fallible men, and therefore, will frame creeds of their own, which they sup-
Care more consistent. In this way, contentions arise, divisions multiply, sects are
ed, the church becomes rent into ten thousand fragments, and the whole world
becomes a Babylon of confusion. As an effectual preventative against all false doc-
trine, against all strifes and divisions, against all contentions and controversies in the
church, God has placed within it a great and infallible teacher or revelator, called the
Comforter, who cannot err, whose decision is an end of controversy, whose counsel is
perfect, and whose judgment upon all points of doctrine cannot be otherwise than
correct. Differences of opinion cannot exist in the church for any length of time ;
for the Holy Ghost will decide all matters of controversy, and thus preserve the unity
of the church ; while all who rebel against his decisions, will be excommunicated as
heretics or apostates, and will form no part of the church of Christ, any more than the
Chinese form a part of the English government. Hence, in the church of Christ?
there is a unity of faith — a oneness^f spirit, such as characterises no other people.
In the church of Christ, there can be no differences of opinion, in regard to baptism,
or any other ordinance ; for the Holy Ghost will guide into all truth, and teach the
church all things pertaining to doctrine or ordinances, things present, or things to come.
The great variety of opinions which have torn asunder modern Christendom, and bewil-
dered the minds of millions, can have no existence in the church of Christ ; for there,
all matters of importance are decided by revelation, and not by creeds invented by human
wisdom ; there, the deep and hidden things of God are revealed by the Spirit of truth ;
there, rich treasures of wisdom and knowledge are brought to light; there, they have
no need of uninspired councils to invent " Articles of Religion" to fetter the mind of
man ; there, the Holy Ghost takes the things of the Father, and shows them by reve-
lation unto the church, and there, infallibilty is indelibly and unchangeably stamped
upon every doctrine, principle, ordinance, and law of the church. With such a reve-
lator, certainty and knowledge abound in every heart ; parables, mysteries, and intri-
cate subjects are unravelled; guesswork, conjectures, and opinions, flee away. With
such a guide, there is no danger of being deceived. The elect, cannot be deceived ;
far they have an infallible detector of all delusions, however cunningly devised : they
have a test by which they can try all things, prove all things, judge all things, and
overcome all things not ordained of God; they can soar aloft to the third heavens,
and gaze upon the mansions of the blessed, where the highest order of intelligence
reigns; or they can descend in the visions of the spirit, and behold the kingdoms,
dominions, principalities, and powers, in worlds of an inferior order, in the great scale
of universal existence.
26. — 'When the church fails into sin, or turns aside from her duties, new revelation
is necessary to reprove and chasten her, that she may repent and be forgiven. We
have frequent examples of the people of God being reproved by the revelations of the
Holy Ghost, The Comthians were severely reproved by the Spirit of inspiration,
because they had suffered contentions and divisions to get in among them, and disturb
£be harmony and peace of the church. Although the divisions which existed there
were not in relation to doctrine, but only in relation to the talents or abilities of
Paul, ApoUos, and Cephas, yet even for this they were called carnal. (See 1 Corin-
thians, hi. 1 — 70 If the Corinthians were worthy of reproof because they were-
divided in relation to the talents or qualifications of the ministers of Christ, how much
more worthy of censure would they have been if they had been divided in relation to
doctrine, like modern Christendom ? All divisions in the church, of every kind, are
utterly oonaemned by the apostle, and he pleads with them to banish all such things
28
MORE REVELATION IS INDISPENSABLY NECESSARY,
from their midst, and cultivate a perfect unity in all things. He says, " Now I«
beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the>
same thing, and that there be no divisions among you, but that ye be perfectly joined;
together in the same mind and in the same judgment." (1 Corinthians, i. 10.) >
Are modern religionists " perfectly joined together in the same mind and in the samei
judgment ?" Do they " all speak the same thing ?' No ; they are far from it : they <
declare doctrines diametrically opposite to one another ; yet they have the presump-
tion to acknowledge each other as Christians, enjoying the Holy Spirit. But it is an.
insult to the Holy Spirit to say that two churches, who are divided in doctrine, bothy
enjoy his teachings. Where the Holy Spirit is he guides into all truth ; and where
two churches believe in doctrines directly opposite, one, if not both, must be destitute
of the Spirit. The Holy Ghost must be a very uncertain guide, if he would teach
one church to sprinkle infants, teach another to immerse none but adults, give the
privilege to another to immerse, pour, or sprinkle the candidates just as they choose ;
tell a fourth to baptize for the remission of sins, and forbid a fifth to baptize any;
until they gave evidence that their sins were remitted ; and teach a sixth that it is
not necessary for them to be baptized at all. If all these churches, who teach and
practise doctrines so very different, are in possession of the Holy Spirit, then the
Holy Spirit must be divided against himself, and must come to nought. But the
Holy Spirit is the Spirit of truth, and teaches the same doctrine in au places ; and
wherever we find differences of •pinion in doctrine, we may know most assuredly that'
the Spirit-guide is not there ; at least, all churches must be destitute of the Spirit but
one, and even that one does not enjoy it unless she receive immediate revelation for
her instruction and edification. •
26. — Some have supposed these divisions to be unavoidable, being the necessary
results of the fallible judgments of men. That the judgments of men are fallible, and
that division is the necessary result of fallibility, we by no means deny ; but to say
that they are unavoidable throws contempt and insult upon the Holy Ghost, and
represents him as unable to guide the church into all truth. While division is the
result of fallibility, union is the result of infallibility. The Saviour prayed for the .
most perfect union to be in his church. He uses the following language—" Neither
pray 1 for these alone, (meaning the apostles,) but for them also which shall believe,
on me through their word, (meaning the whole church,) that they all may be one;;
as thou, Father, art in me, and I in thee, that they also may be one in us : that the
world may believe that thou hast sent me. And the glory which thou gavest me I
have given them ; that they may be one even as we are one : I in them, and thou in
me, that they may be made perfect in one, and that the world may know that thou
liast sent me, and hast loved them, as thou hast loved me." (John xvii. 20, 21, 22^
23.) The oneness here prayed for was to be of the most perfect kind : there were to
be no more jars — no more differences in sentiment than there is between the Father
and the Son. Now there is no possible way to bring about this perfect oneness and
union in a church composed of imperfect beings, only through the medium of imme-
diate revelation. This, and this alone, can accomplish the work, and perfect the
Saints in knowledge, wisdom, and power. All other substitutions will be found totally
inadequate to the task ; for unless truth is revealed, and known, too, after it is re-
vealed, the frail judgments of men will clash together ; discordant notes will be
sounded, and disunion will make its appearance. And herein is the religion of hea-
ven distinguished from all other religions. Continued revelation always was, and
is now, its motto, and Union, perfect Union, the necessary result; while all other
religions are destitute of this binding uniting principle, and will ere long vanish away
and perish with all who follow them.
27. — Some of the Corinthians had fallen into another heinous sin, namely, that of
fornication in its most aggravated form, — " such fornication/' says Paul, " as is not
so much as named amongf the Gentiles, that one should have his father's wife. 1 *
(1 Corinthians, v. 1.) Without further revelation the church would have been igno-
rant how to proceed in relation to such a case. Some might have supposed that the.
individual committing this great crime could, if he made confession, be forgiven, and
be retained in the church. But the apostle, knowing the great magnitude of the.
crime, decided by the spirit of inspiration quite otherwise; therefore he commanded
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them, saying, " In the name of our Lord Jesus Christ, when ye are gathered together,
and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto
Satan for the destruction of the flesh, that the spirit may be saved in the day of the
Lord Jesus." (Verses 4, 5.) Here, then, we perceive the penalty to be inflicted for
this particular transgression : first, a deliverance unto Satan ; second, a destruction
of the flesh ; and third, no salvation for the spirit until the day of the Lord Jesus.
The wisdom of man would have been entirely at a loss how to nave rendered a cor-
rect judgment concerning this matter, therefore it required the wisdom of God by
revelation. The Corinthians themselves seem to have been ignorant of their duty on
this subject ; for Paul says to them, " Ye are puffed up, and have not, rather mourned,
that he that hath done this deed might be taken away from among you." (Verse 2.)
Oh ! how different are the decisions of the Spirit from the decisions of fallible man !
28* — It was necessary that the Corinthians should be reproved by the voice of in-
. spiration for going to law before unbelievers. They were informed that both men
And angels were to be judged by the Saints, and therefore they ought to judge among
themselves the smaller matters of the church pertaining to this Hfe. It was neces-
sary that they should be reproved for partaking of the Lord's Supper unworthily*
some using the wine to excess and becoming intoxicated, " not discerning the Lord's
Jbody." Sickness and death prevailed among many of that church, the cause of which
was revealed to them by the apostle : he informs them that they had not properly ex-
amined themselves previous to receiving this solemn ordinance, and " for this cause,"
says Paul, " many are weak and sickly among you, and many sleep." (1 Corinthians
If sickness and death prevail to a great extent among modern religionists, in-
stead of getting a revelation to know the cause, they fancy up a great variety of
causes, one imagines one thing ana another supposes another, and the imaginary
causes are nearly as numerous as the individuals. Oh ! what a blessing it would be
to modern Christendom had they an inspired man among them who, like Paul, could
point out to them the very causes of the cholera and such like plagues with which
they are so frequently visited ! Knowing the cause, they could, by a thorough re-
formation, have the judgment removed from them ; but so long as they are ignorant
of the cause, and depend upon their own conjectures about it, they will not be likely
to repent acceptably before God so as to have these judgments removed.
29. — The seven churches of Asia were reproved by revelation for their sins, threat-
ened with various judgments if they did not repent, and promised on certain condi-
tions great and inestimable blessings. These threatenings and promises were not the
same to all churches, but each had its peculiar promises and threatenings according
to its works. But for centuries past the Lord has not had a church on the whole
earth whom he considered worthy of being reproved by revelation, or of receiving
any promises. None know anything about God, or heaven, or the future state, only
what others have told them in the sacred scriptures. Eternal life does not abide in
them ; for, says Jesus, " This is life eternal, that they might know thee the only true
pod, and Jesus Christ whom thou hast sent." (John xvii. 3/) The only possible
way to know God is by new revelation ; for Jesus says again, " N o man knoweth the
Son, but the Father ; neither knoweth any man the Father, save the Son, and he to-
whomsoever the Son will reveal him." (Matthew xi. 27.) Here is the most posi-
tive testimony that no man can know God without he obtains a revelation, and that
no one can have eternal life without such revealed knowledge. Think of these say-
ings of our Saviour, all you enemies of new revelation, and tremble at your awful*
benighted, and sinful condition. Remember that the only way to obtain eternal life
is to know God, and the only way to lmow him is by New Revelation.
30. — Further revelation is indispensably necessary,
Fourthly, to Unfold to the Church the Future.
In every age of the world God has considered a knowledge of the future of the
utmost importance to his people. To impart this knowledge he has invariably ap-
pointed a certain office among his people, called the prophetic office. Persons holding
this office were filled with the Holy Ghost who taught them, not only of doctrine and
principle^, but of the future. Dne*of # the earliest prophets, of whom scripture gives
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MORE REVELATION IS INDISPENSABLY NBCES6ARY.
an account, was Abel. The Saviour ranks Abel among the prophets, when he s*ys\o
the wicked Jews, that the blood of all the prophets, from tnat of righteous Abel to
that of Zacharias, who was slain between the porch and the altar, should be required
of that generation. Enoch, the seventh from Adam, predicted things which have not
yet come to pass. (See Jude adv.) Noah predicted events of the utmost importance
to the generation in which he lived. All the patriarchs called of God, from Noah to
Moses, were endowed with the spirit of prophecy. Moses was peculiarly blessed with
a knowledge of future events. The Lord did not confine the spirit of prophecy to
Moses alone, but poured out his spirit upon the seventy elders of Israel, and they afl
prophesied. Eldad and Medad, two that remained in the camp, prophesied, as weB
as tnose who were assembled together ; and Joshua, hearing of this, and feeling some-
what contracted in his views of this glorious gift, exclaimed, " My lord Moses, forbid
them. And Moses said unto him, enviest thou for my sake? would God that all the Lord's
people were prophets, and that the Lord would put his spirit upon them." (Num.
xi. 28, 29.) We have no account of the predictions uttered by these seventy pro-
phets being written, and therefore it is not likely that they could be of any benefit to-
after generations : but it is very probable that the things predicted were intended to
benefit more particularly that generation of Israel. Moses had hitherto the whole
burden upon himself,, but now it was divided among others, and in order to be quali-
fied to take part in the teaching and leading of Israel, it was necessary that they
should understand future events, tnat all might be prepared to act in relation to such
events; and thus, by foreseeing things, escape thousands of difficulties. All prophets
do not enjoy an equal degree or measure of fore-knowledge, for the Lord said to Is-
rael, " Hear now my words : If there be a prophet among you, I the Lord will make
myself known unto him in a vision, and will speak unto him in a dream. My servant
Moses is not so, who is faithful in all mine house. With him will I speak mouth to
mouth, even apparently, and not in dark speeches ; and the similitude of the Lord
shall he behold." (Num. xii. 6, 7, 8.) To some prophets the Lord speaks in visions*
dreams, and dark speeches ; to others, he reveals in great plainness. Some prophede
are written ; others only uttered verbally.
31. — Great companies of prophets existed among Israel at different times. When
Saul after his first interview with Samuel the Seer, met one of these companies,
<* the Spirit of God came upon him and he prophesied among them. (1 Sam. x. 10.)
When he afterwards sent messengers to take David that he might slay him, they met
one of these companies of prophets with Samuel over them, and the Spirit of God
came upon the messengers and they prophesied also : Saul then sent a second com-
pany, and they all turned prophets ; and he sent a third, and the same thing happened
to them ; and despairing of success by his messengers, he concluded to go himself, and
while on his way " the Spirit of God was upon him also, and he went on, and pro-
phesied, until he came to Naioth in Ramah. And he stripped off his clothes also and
prophesied before Samuel in like manner, and lay down naked all that day and all
that night. Wherefore they say, is Saul also among the prophets ? " (1 Sam. xix.
20—24.) In the days of Elijah and Elisha, there was an abundance of prophets s
these prophets seemed to have a knowledge of almost every thing before it came to
pass : when Elijah was about to be translated, he could not keep it a secret, though
he sought diligently to do so ; Elisha was too much of a prophet to be ignorant of
what was about to happen, therefore he followed Elnah wherever he went; and also
fifty other "prophets went and stood to view afar off." (2 Kings ii. 7.) These pro*
phets lived at various cities, and generally had masters or chief prophets over them.
One company dwelt at Ramah, over whom Sajnuel was appointed to preside, as just
mentioned ; another company dwelt at Bethel ; and another at Jericho. (See 2 Kings
ii. 3—5.) When Jezebel cut off the prophets of the Lord, there were a hundred that
Obadiah managed to save alive by hiding them in caves. (See 1 Kings xviii. 13.)
Hence prophets, at times, were very numerous in Israel. And, no doubt, if we had
all of their prophecies, we should have many volumes much larger than the Bible; but
their prophecies were not all written, and from this fact, we have reason to believe
that their gift was intended more for the benefit of themselves, and others in their
day, than for future ages.
32. — Some have supposed that after Christ came, the christian church would Sift
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be blessed with prophets any more, but this is a mistaken notion ; for Jesus says him-
self to the Jews, "Behold, I send unto you prophets, and wise men, and scribes ; and
some of them ye shall kill and crucify ; and some of them shall ye scourge in your
synagogues, and persecute them from city to city." (Matt, xxiii. 34.) Paul also in-
forms tne Ephesians, that when Christ " ascended up on high, he led captivity cap-
tive, and gave gifts unto men." And he further states, that " he gave some, apostles ;
and some, prophets ; and some, evangelists ; and some, pastors and teachers. (Eph.
iv. 8— -11.) Prophets, then, were among the gifts which were given unto men
after the ascension of our Saviour : this accords with another saying of Paul, that
" Qod hath set some in the church, first apostles, secondly prophets, thirdly teachers,"
&c. ; (1 Cor. xii. 28.) and also when speaking of the diversity of gifts imparted to
the church by the Spirit, he says, to one is given wisdom ; to another, knowledge ; to
another faith ; to another, prophecy &c. From these passages we learn that pro-
phets were hist as much intended for the christian church as teachers, pastors, wis-
dom, knowledge, faith, or any other gift. And yet, those who profess to have the
christian religion exclude prophets from their churches ; with the same propriety, they
might exclude the gifts of wisdom, knowledge, faith, teachers, pastors, and every
other gift promised in the gospel.
33. — We shall now show that prophets and all other officers, or gifts, are indispen-
sably necessary, as expressed by Paul " For the perfecting of the saints, for the work
of the ministry, for the edifying of the body of Christ, till we all come in the unity of
the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure
of the stature of the fulness of Christ : that we henceforth be no more children,
tossed to and fro, and carried abou^with every wind of doctrine, by the sleight of
men, and cunning craftiness, whereby they lie in wait to deceive ; but speaking the
truth in love, may grow up into him in all things, which is the head, even Christ;
from whom the whole body fitly joined together, and compacted by that which every
joint supplieth, according to the effectual working in the measure of every part, mak-
eth increase of the body unto the edifying of itself m love." (Eph. iv. 12 — 16.) The ob-
ject, then, of these officers and gifts, is first, "/or the perfecting of the Saints ;" second-
ly, "for the work of the ministry," and thirdly, "for tne edifying of the body of Christ.'*
We now ask, all Christendom who profess to be saints, whether they are perfect or
imperfect ? The general answer is, " we are imperfect." How do you expect to be-
come perfect, if you do away out of your churches inspired apostles, prophets, and
other officers ? These are the only gifts and officers by which the saints can be per-
fected. Have you got them in your midst? Millions answer " no: we do not be-
lieve in prophets in our day." But do you believe in " pastors and teachers ? " O
yes, they are necessary. Who told you to reject die most important gifts of the
church and to retain the rest ? No one has told us to do this, but our ministers, and
they must be good men, and they say that apostles and prophets are no longer neces-
sary, but that evangelists, pastors, and teachers are. And then you think your ministers
are good men when they do away the plan established for the perfecting of the saints,
and substitute the plans of men in its stead ? Does not Paul declare that any man
or angel shall be cursed who preaches a different gospel from the one he preached ?
And did he not include in his gospel all these gifts for the perfecting of the saints ?
Most certainly he did ; and if your ministers teach you differently they are cursed,
and all that follow their teachings will be cursed. Know assuredly that there never
was any other plan adopted in the gospel to perfect the saints than through apostles,
prophets, and other gifts. Do you need " the work of the ministry f " All answer,
yes. Remember, then, that " lor thejvork of the ministry," apostles, and prophets,
are declared to be as necessary as pastors and teachers. If one is unnecessary, all
are unnecessary, and the work of the ministry must cease. On the other hand, if
one is necessary, all are necessary, that the work of the ministry may continue. If
God has authorized teachers among the churches of Christendom, he must, likewise,
have authorized apostles and prophets; if he has not the latter, he has not the for-
mer ; and if he has neither, he has no church on the earth. Again, does the church
need to be edified in these days? Most certainly. What is God's plan to edify the
church ? Paul says, that he gave, not only pastors and teachers, to edify them, bujfc
also apostles and prophets. Where these officers have no existence there can be no
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32 MORE REVELATION IS INDISPENSABLY NECESSARY,
?edification of the church. Any other plan of edification, however great and mdgnift-
cient, will not do. God's plan is, not only superior to all others, hut it is the only-
plan ordained "for the edifying of the body of Christ*' Thus we see, that without
inspired apostles, prophets, &c, there can be no work of the ministry — no edification*
of the body of Christ, — no perfecting of the saints, — and consequently no church.
34. — But Paul did not leave us ignorant with regard to further duties of these
inspired officers. He says that they are necessary to prevent the church from being
* tossed to and fro " like children, and to keep them from being " carried about by
,every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they
lie in wait to deceive." The great reason why the millions are carried away and
tossed about with the false and soul-destroying doctrines of the Papists and Protes-
tants is, because they have not inspired apostles and prophets among them, and,,
therefore, without this great preventative, the cunning craftiness of men overpowers
them, and they follow the corrupt impositions of modern religionists.
35. — These gifts were never intended to be done away from the church in this
state of existence, as we have already proved in the first number of this series. And
Paul corroborates this when he says, they were given " for the perfecting of the
saints, for the work of the ministry, and for the edifying of the body of Christ ; titt
we all come in the unity of the faith, and of the knowledge of the Son of God,
.unto a perfect man, unto the measure of the stature of the fulness of Christ." Iii
what state will all the Saints come in the unity of the faith ? When will they all
come in the unity of the knowledge of the Son of God ? When will they all be per-
fect men ? When will they all come unto the measure of the stature of the fulness
of Christ ? The answer to all these question* is given by Paul when he says, that
"when that which is perfect is come, the Saints are to see the Lord face to face, and
jknow as they are known, and see as they are seen. Consequently, it will be in the
next state of existence, and not in this. Therefore, in this state of existence, as the
church is imperfect and needs edifying, apostles, prophets, teachers, and all other
"gifts which Jesus has given or promised, are indispensably necessary to accomplish
fchat great and important work which cannot possibly be accomplished in any other
wity.
36. — fn the foregoing, it will be seen, that new revelation is the verv life and soul
of the religion of heaven, — that it is indispensably necessary for the calling of all offi-
cers in the church, — that without it, the officers can never be instructed in the various-
duties of their callings, — that where the spirit of revelation does not exist, the churcli
cannot be comforted and taught in all wisdom and knowledge, — cannot be properly
reproved and chastened according to the mind of God, — cannot obtain promises for
themselves, but are dependant upon the promises made through the ancients. With-
out^ new revelation the people are like a blind man groping his way in total darkness,
hot 'knowing the dangers that beset his path. Witnout prophets and revelators,
^arkness hangs over the future, — no city, people, or nation, understand what awaits
them. Without new revelation, no people know of the approaching earthquake — of
the deadly plague— of the terrible war — of the withering famine — and of the fearful
judjpnents of the Almighty which hang over their devoted heads. When the voice
<tf living prophets and apostles are no longer heard in the land — there is an end of
perfecting and edifying the Saints— there is a speedy end to the " work of the minis-
try" — there is an end to the obtaining of that knowledge so necessary to eternal life
— there is an end to all that is great, and grand, and glorious, pertaining to the. reli-
gion of heaven — there is an end to the very existence of the church of Christ on the
earth — there is an end to salvation in the celfetial kingdom. Awake then, oh, ye
slumbering nations— awake from the slumber of death, and Christ shall give you
light by the revelations of the Holy Ghost !
15, Wilton Street, Liverpool, November 1st, 18£0.
4 . •
LIVERPOOL ; PRINTED BY B# JAMES, 39, IDFlS CASTXB 8TBEET.
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[No. 3.
DIVINE AUTHENTICITY
OF THE
BOOK OF MORMON.
BY ORSON PRATT,
ONE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAT SAINTS.
*HE BIBLE AND TRADITION, WITHOUT FURTHER REVELATION, AN
INSUFFICIENT GUIDE.
1. — In the former numbers of tbis series it bas been proved that more revelation is
neither unscriptural nor unreasonable, but indispensably necessary to the very exis-
tence of the church of God on the earth. In this number it will be shewn tnat with-
out further revelation the Bible is an insufficient guide. That part of the Bible
called the „ New Testament was written many years after the establishment of the
Christian church v IJow was the church founded and governed before the New
Testament was written ? Answer : by the revelations of Christ and of the Holy
Spirit, speaking thrpugh the apostles and prophets. These revelations were verbal,
and not written : were delivered by word of mouth, and not with pen and ink. Large
and numerous churches were established- in Palestine, in Asia, in Europe, and among
the various nations of the eastern hemisphere, which were abundantly blessed with
revelations, with prophecies, with dreams and visions, with the ministry of angels,
and with the miraculous powers and manifestations of the Holy Spirit ; and yet they
had not the writings of the New Testament.
2. — If the churclLcoul4 be founded, and grow, and flourish, and be perfected witlw
out the New Testament writings : if she could, through verbal revelation, learn every
principle of doctrine, and be taught in every duty, during the most of the first cen-
tury, the same gift of revelation and prophecy could have instructed her in all suc-
ceeding generations, even though the New Testament had never been written. K
inspired apostles, prophets, and other officers could perfect the Saints in the first
century, surely the same kind of officers could perfect them in all future ages. Writ-
ten revelations were never intended to supersede verbal and continued revelation
through the living ministry. If the church of Christ had continued on the earth,
successive apostles and prophets would have continued with her, endowed with all
the powers and gifts of the first ; and the revelations in each successive generation
would have been equally sacred with those given at the first ; and there would have
been no such thing thought of as the canon of scripture being full and complete.
3. — There are many things practised by both Komish and Protestant churches
which the scriptures do not clearly 4*veal, therefore they must both of them consider
that the scriptures are not a sufficient guide. We are informed in scripture that
marriage is ordained of God, but we are not informed in scripture who has the right
to officiate in this ceremony. Who can tell from the New Testament anything about
the order to be observed in relation to this subject? We read that " what God hath
joined together let no man put asunder f but through what particular office does
, God join together the sexes in matrimony ? Can laymen officiate? Can these crut
'/of the church officiate? Can a woman officiate? Can the parties join themselvea
together in matrimony, in the name of the Lord ? Who can answer these question*
^roin ^ie Pible alone? No one. The Bible does not guide the church in this it*,
nor^ant ordinance.
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34 THE BIBLE ALONE AN INSUFFICIENT GUIDE.
4 -Who can tell from the Bible whether teachers and deacons have authority to
baptize, or not ? Baptism is an important ordinance, and should be admSred by
proper authority; but can any one in the church administer it? Can private mem!
bers baptize? Can women baptize ? Does the Bible anywhere forbid Vim, oTs^
that they are not authorized ? John the Baptist, who held the priesthood of Zrol
had authority to bap ize. Apostles, elders, and evangelists baptized. Did tteZ£.
thority extend to any lower officers or members? The Bible does not inform 2-
therefore the Bible is not a sufficient guide. ™ ^ »
tbp^l^Ci^V. * 061 " 8 ! k ^ ChU \ ch have . a . r « ht to % on hands for the gift of
the Holy Spn-it ? Can any but apostles administer the spirit by this sacred ordi-
nance ? Ananias was sent to Paul to baptize him, and lay his haids uiWhim riS
W P^- the HoIyG 11 ? 81 ' Was AnamasL a P S?TSi5 he fid
some lower office? Phdrn could baptize the Samaritans, while Peter and John hud
hands upon both men and women for the gift of the Holy Ghost. The rreat qul£
ton is, can any but apostles lay on hands in the ordinance of confirmation? The
Bible does not answer this question therefore the Bible is not a sufficient guide
6._It is admitted that the Lord's Supper is a divine ordinance; but who is au-
r ble f aI *> wine, and administer it to toe
Samts ? Can teachers or deacons do this with authority ? Can private members
women administer in this solemn ordinance? There is nothing in the New TteZ
SfSS A1 S«=7Ja,. TI - "- ^ * «■=: ^
^ sr ?'*— J n -.^^ Particular points does a teacher's duty differ from a deacon's?
therein do -the duties , of elders, evangelists, and pastors differ ? What authority has
one which the others do not possess ? All these are questions which the Bih&foS
deLSy 7 aDSWer ' ' a Dt ^ ^ Sh ° u ^ d ailSwer 811 such « u ^*
8.—Is infant baptism right or wrong ? Does the Bible anywhere teach infant bap-
tism by command or example ? If infant baptism be right, the Bible has not informed
us of it, therefore it must be an insufficient guide. If infant baptism be wrong, at
what age should children be baptized ? Upon this question the Bible also is silent.
. 9.— Should the members or officers of the church lay their hands upon little chil-
dren, and pray for them, and bless them after the example that Jesus has eiven or
not ? This is a question that cannot be settled by the Bible.
10.— Should all the saints wash one another's feet, or is this an ordinance limited to
the apostles and officers of the church ? The Bible again is silent, and does not plainly
answer the question. r J
- , 1 l , - A f i "' m ?? t the seventh day or the first day of the week be kept holy unto
the Lord ? The New Testament does not clearly answer this question. There is
rather more evidence in that book for keeping holy the Sabbath day or Saturday,
than there is for keeping the first day or Sunday. The New Testament is very indefi-
nite on this subject, and therefore it is an insufficient guide.
_ 1 2.— Furthermore, where in the Bible does it say that the king and people in Ens-
land ought to revolt from the Romish Church, and form a church of their own by
act of parliament? If the Bible were a sufficient guide, why was an act of partial
ment necessary as another guide to form the English Church? Jf the Bible were a
SU 7 C1 i? nt S 1 "*®' why was another book made » cSwd the " Book of Common Prayer,"
• J? e ?| 0J ?! e com P elled t0 8 ive heed t0 ifc under pain of banishment, and even death
itseli ? If the articles of religion, contained in the New Testament were a sufficient
guide, why were " Thirty Nine Articles" more, enforced upon the people by acts of
parliament, and the people butchered and murdered because they could not conscien-
tiously comply with them? It is certain that this newly-formed-parliament-made
church considered the Bible to be very deficient as a guide, or they never would have
resorted to such blood-thirsty murderous measures to establish other books in addition
to the Bible.
13.— If Protestants Suppose the Bible to be a sufficient guide, as they are constantly
telling their followers, will they be so kind as to point out what part of that sacred
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book, called Luther, Calvin, Cranmer, Wesley, and hosts of others, to peach, baptise,
and adminster many other ordinances such as the ancient church administered ? In-
deed, what part of the Bible calls and commiiwions any of the ministers of the present
day ? It can be said without any fear of contradiction, that the Bible nowhere has
called a single individual to the work of the ministry for the last seventeen centuries.
Therefore, for the calling of the ministry, the Bible is an insufficient guide.
14. Again, what part of the Bible has established the salaries of the different officers
of the church ? If it be necessary that preachers should have wages, how much shall
it be ? How much more shall an apostle get than a prophet ? ft a bishop get from
ten to twenty thousand pounds for one year's preaching, now much should an inspired
apostle or prophet get ? Or how much should some of the lower officers have ? The
JSew Testament does not tell us the amount of wages religious hirelings should have,
therefore, if it be important to know, the Bible is an insufficent guide. It says, how-
■ ever, that apostles snould " take neither purse nor scrip," but it leaves us entirely in
the dark as to how much bishops, arch-bishops, and other officers should have.
Would it not be a wise plan for an act of parliament to increase their wages a little,
lest they suffer ? We see plainly that the Bible is not a sufficient guide in many, very
many points, as the doings of the whole Protestant world most plainly declare.
15. — Let us now see whether the Roman Catholics consider the Bible a sufficient
*guide. They plainly tell us in their writings, that they do not. So far, then, they
are consistent. But what do they suppose makes up the deficiency ? They answer,
« TRADITION," or the " unwritten word " of God, as it was spoken by the apos-
tles, and handed down uncorruptedoto the present day. The Right Reverend Doctor
Milner, a very able and learned Catholic bishop, says, " The Catholic rule of faith, as
I stated before, is not merely, the written word of God, but the whole word of God,
both written and unwritten ; in other words, Scripture and Tradition, and these
propounded and explained by the Catholic Church"* The Catholics do not believe
in any later revelations than what were given in the first age of Christianity : this
may be seen in their writings. Dr. Milner, in speaking of the Papist churches, says,
" It is a fundamental maxim with them all, never to admit of any tenet, but such as
is believed by all the bishops, and was believed by their predecessors up to the apos-
tles themselves ."t According to this, the Romanists never admit any new tenet.
With their views, no new revelations can be given — all things believed or received by
. them must be traced back through all " their predecessors up to the apostles them-
selves:" they are not permitted to believe any thing which their fathers were igno-
rant of. When any thing is presented to them, the question is not, whether it is a new
revelation from God, but they immediately inquire, has it been believed by the church
since the first age ? If it has not, it is rejected. The Catholic church does not claim
the assistance of the Spirit to reveal any thing new, " but merely,'* as Bishop Milner
expresses himself, she claims "the aid of God's Holy Spirit, to enable her truly to
decide what her faith is, and has ever been in such articles as have been mads
known to her by Scripture and Tradition."t
16. — After revelation ceased to be given, and, consequently, the church of Christ
ceased its existence on the earth, many of the first apostates pretended that scripture
and tradition were a sufficient guide, and that nothing new was needed. Irenaeus,
who lived in the second century, seems to have forgotten that God placed in the church
inspired men to constantly instruct her by new revelation, and, like all subsequent
apostates lays great stress upon tradition. He says, " SUPPOSING THE APOS-
TLES HAD NOT LEFT US THD SCRIPTURES, OUGHT WE NOT STILL
TO HAVE FOLLOWED THE ORDINANCE OF TRADITION, which they
consigned to those to whom they committed the churches ? It is this ordinance of
tradition," continues he, w which many nations of barbarians, believing in Christ,
follow, without the use of letters or ink."$ Tertullian, who lived at the close of the
same century, finding the scriptures an insufficient guide, appeals to tradition instead
of New Revelation. He says, " We begin, therefore, with laying it down as a max*
im, that these men," (speaking of the opponents ot his church) " ought not to be allowed
. * "End of Controversy," Letter x. p. 125. t Ibid, Letter xii. p. 166.
. I Ibid, Letter xii. p. 168. § Advers. Hsrea. Letter it. c. 64.
2
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THE BIBLE ALONE AN INSUFFICIENT G0&DE.
-to argue at all from scripture. In fact," continues he, u these disputes about ihe~
•Ifense- of scripture, have generally no other effect than to disorder either the stomach
the Drain. It is therefore the wrong method to appeal to the scriptures, since these
'stfford either no decision, or, at most, only a doubtful one. And even, if this were not the
■ease, still, in appealing to scripture, the natural order of things requires that we should
first inquire to whom the scriptures belong. From whom, and by whom, and eh
"what occasion, and to whom that tradition was delivered by which we became Chris-
tians."* This author in another work,t as Doctor Miner states, " proves, at great
'length, the absolute necessity of admitting tradition no less than scripture as the
■ rule of faith, inasmuch as many important points, which he mentions, cannot be proved
•without it."
17. — Doctor Mihrer, to show that the tradition of the apostles, together with the
-ttriptures, was the only rule of faith in the early ages of his church, cites us to the
! writings of St. Clement of Alexandria, St. Cyprian, Origen, &c., of the third cen-
tury, — St. Basil, and St. Epipbamus of the fourth century, — and St. John Chrysos-
tom at the beginning, and St. Vincent of Lerins, at the end of the fifth century.
\4UI these writers, instead of contending for the great and infallible guide, namely,
NEW REVELATION, which instructed the church during the first century, have
contended merely for ancient scripture and tradition as their only guide— as their only
tnle of faith. Thus we can see, how early apostacy succeeded Christianity — we can
•see, how early the rule of faith was changed.
18. — If all the decrees and decisions of the Pope and general councils among the
Catholics be examined, it will be seen that sucl*decrees and decisions profess to he
'founded, not upon new revelation, but upon ancient scripture or tradition. She
-professes that her general councils are guided by the Holy Ghost in ascertaining what
the apostolical traditions are, but that the Holy Ghost does not give anything new.
That these are really the views of the Catholics, may be perceived on almost every
page of some of their standard works. The Right Rev. Bishop Milner, in his " End
- of Religious Controversy," has very definitely, and at some length, set forth this view.
J. Murdoch, a Roman Catholic bishop, has highly recommended a work bj Joseph
Mumford, entitled " Question of Questions," or " Who ought to 6s our Judge m
all Controversies f" Tn this work the author states most clearly that the Roman
Catholic Church, "PRETENDS TO NO NEW REVELATIONS, BUT ONLY
TO DECLARE CLEARLY WHAT SHE FINDS TO HAVE BEFORE
BEEN REVEALED." J These general councils are considered infallible, not be-
cause they are inspired with the word of God direct to themselves, for this power
they deny, hut because they suppose the Holy Ghost assists them to find out ancient
'tradition. We again quote from the last-mentioned work.
19. — « Now to see what the councils on their part are to do; I must tell you, that
their chief business is to examine the points in controversy; hearing all that occurs
for the one side and the other, and permitting several replies, if any remain, in due
time to be made. After this diligence is used, they consider what seems most con-
formable to the word of God, and every one's vote is passed upon this particular.
But here I must tell you. that by the word of God, all councils, and orthodox be-
lievers have ever understood, not only God's written word, contained in scripture,
but also his unwritten word made- known to the Church ONLY by tradition, which
tradition also is, and was ever accounted by the church the very best and surest in-
terpreter of the scripture The votes therefore of the fathers assembled in council
aure demanded, not only of what they think to ^ conformable to God's word written
in scripture, but also how conformable such a point is, or is not, to that tradition
which they have all received from the fathers of their church, as delivered to them
'from their fathers for God's word, by tradition committed to their forefathers as
such, from the apostles themselves." $
20. — Let no one suppose that the Catholics believe in new revelation ; for in the
-above quotation it is expressly asserted that. " the unwritten word is made known
tothe Church ONL Y by tradition" and that this tradition must come through their
* PreScrip. Adrers. Hcres. edit. Rhenan, pp., S6» 37. t De. Corona Mint.
| " Question of Questions," See. zxiv. par. 14. § Ibid. See. xlx. 2.
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fathers «yrb?n tfe ApoetUs themeeUw" The busintees of the Catholic oouneija*
then, is, not to get any word from God direct to themselves, but to determine what;
God said to the Apostles. That this is all that they pretend to do, is also evident!
from the words of Vincentius Lirinensis, as quoted by Mumford; he says, " This only*
and nothing but this, the Catholic Church does do by the decrees of her council ; thafe
what before they had received only by tradition from their ancestors, that now they,
leave consigned in authenfaoal writing to aU posterity. * Councils, then, are convened
to determine traditions^-they are convened to write traditions in the form of decrees-
Now all this is good as far as it goes? but it stops infinitely short of the true Rule o£
Faith, established in the apostolical church, namely, DIRECT AND IMMEDIATE}
REVELATION through her officers, whether assembled in council or dispersed in^
<hvidually among the nations.
21 That the apostate papal church does not obtain new revelation as the aposto-,
licai church always did, is still further evident from her defining the canonical hoofes,
called scrip ture. This was first done at the Third Council of Carthage in the yeas
397. Previous to that time there had been a great variety of opinions as to what
books were inspired of God. Mumford speaks thus on this subject : — " If yon fly to)
the tradition of the church only of the. first four hundred years, remember tha$
the Council of Carthage just after the end of those years, allecjged the ancien&
tradition of their fathers, which they judged sufficent for denning our canon. They*
who were so near those first four hundred years, knew, far better the more universal
tfeadition of that age, than we can twelve hundred years after it. True it is, (nothing
being defined till then) private doctors were free to follow what they judged to bq
truest : and as you find them varying from our canon, some in some nooks, some ig
others; so von wilHind them varying from one another, and vaying also from you*?
(meaning the Protestant canon.) " For in those first four hundred years, Melitua
and Nazianzen excluded the book of Esther, which you add. Origen doubts, of the
epistle to the Hebrews, of the second of St. Peter, of the first and second of St» Johnj
St. Cyprian and Nazianzen, leave the anocylinse or revelations out of their canon,
Enaebius doubts of it." Elsewhere, he says, " all those holy fathers agreed ever in this,
that such books were evidently God's word, which had evidently a sufficient tradition
ftr them : Now in the days of those fathers who thus varied from one another, it was
not by- any infallible means made know to all, that those books about which their
wiance was, were recommended for God's infallible word, by a tradition clearly suffi?
«enfc to ground belief; for the church had not as vet examined and defined, whether
tr aditi on did cleanly enough show such and such books to he God's infallible word*
But in the days of St. Austin^ the Third Council of Carthage, Anno 397, examined
Jkiw sufficient or insufficient the tradition of the church was, which recommended
those books for scripture, about which there was so, much doubt and contrariety 0}
opinions. They found all the books contained in our canon, of which you account
bo many apocryphal* to bare been recommended by tradition, sufficient to grounjL
fifth upon. For on ibis ground (Can* 47) they proceeded in defining all the books
in. our canon to be canonical, Boeautt, say they, we have received from our fathers
tnat those bonk* were to be read in the Church. Pope Innocent the First* who lived
Anno 402, being requested, by Exunerius, bishop of Toulouse, to declare unto him
which books were canonical, he answers, {Ep, 3,) that having examined what sufficient
taadition did demonstrate, he sets down, — What books are received in the canon of the
Jfoty Scri$Xure8> in the end of his epistXe, c. 7. To wit, just those which we nasi
tare in our canon: and THOUGH HE REJECTS MANY OTHER BOOKS,
& he rejects not one of these."'* j
2a.^Here is the moat incontrovertible evidence that this apostate church* who, de-
fined the canon of scripture at the close of the fourth century, did not believe in any
Aspired books being given after the first century. For if she had beAieve4 that any
man or officer in her connnunion had been inspired to write the word of Qod, (Wing
iha second, thiroV or fourth eenturyt she. would most assuredly, have incorporated suojEi
inspired writings in ih^ sacred oanons but the verjiact t^. no, books, wer^ admijtw
Iftnafct Conncii of Oarthage injfcothe canon, which were written after the first oen^ury f
* ••Question of Qttritaaf &V*fe> nar..2.
f JbjftSee. uLpa^ 4>lfc
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shows most conclusively that they did not consider any later books to be inspired.-
Here, then, is demonstrative evidence, that the apostate Romish church, during die -
second, third, and fourth century, were destitute of that great and infallible rule,
namely, NEW REVELATION which characterized the church in the first century,
and in all previous ages whenever and wherever God had a people living in righteous,
ness before him.
23. — So destitute were the officers of this apostate church of the spirit of revela-
tion that they could not tell, only through tradition, which books were sacred, and;
which were not ; and hence there arose a great contention among them on this sub*
ject, and a great variety of opinions. At length the same contending parties meet
together in the capacity of a general council, and decide which books shall be re-
ceived into the canon. Recollect, dear reader, that this decision does not pretend to
be founded upon new revelation but upon tradition, and tradition too that was so
very imperfect that it led one to reject one book, and another, another ; producing a
great contrariety of opinions before the council met. Who can, for one moment, sup-
pose that a council, composed of a set of contending apostates so destitute of the spi-
rit of truth and faith, that they could not inquire of God and get a revelation upon*
any subject, however important — who, I say, can suppose that they could sit in judg-
ment upon God's holy word, and infallibly decide by the aid, not of new revelation,
hut tradition alone, which books were the word of God and which were not ? Had
they believed in new revelation, and inquired of God which was bis word and which
"Was not, there would have been some confidence to be placed in their decisions ; but
as it is, there is scarcely any confidence whatever to be placed in them in regard to
this matter. Where inspired officers, possessingerower to obtain new revelation, have
ceased, there infallibility nas ceased, and there uncertainty and doubt must remain*
Tell about the councils of the church of Rome being infallible, who ever heard of any*
council being infallible where there were no prophets and revelators that could de-
cide with a thus saith the Lord, and thus end all controversy ? The church of God
never pretended to infallibility upon any other grounds ; yet this apostate " Mother of
Harlots" can, with one breathy call herself infallible, and with the next breath deny
new revelation.
24. — That the Romanists have continued in their apostacv until the present day k
demonstrated from the fact that they have not added one single book to their canon
since they first formed it. Now, if there had been any prophet or apostle among
them, during the last seventeen centuries, they certainly would have canonized his
epistles, revelations, and prophecies, as being equally sacred with those of the first
century. As they have not done this, it shows most clearly, that even they, them-
selves, do not consider that they have had apostles, prophets, and revelators among
them, during that long period of time. They have had, during the time, many ge-
neral councils which have confirmed the old canon of scripture, but in no smgle
instance have they confirmed any other books as the word of God, so that their canon
stands now as when the council of Carthage left it, without an addition of one reve-
lation. . This confirms, beyond all controversy, the testimony of their most standard
Works, from which we have before quoted, wherein it is repeatedly asserted, that the
Written and unwritten word of God," revealed previous to and in the first cen-
'tury is the only rule of faith, and that the church " Pretends to no new revelations f
%ut only to declare clearly what she finds to have before been revealed ;" and also*,
that the decrees of her councils are in relation to what God said in the first century,
<&nd that they by no means admit that He has said anything of a latter date ; and
Conformably with these views, they have not admitted anything into the sacred canon
-as Scripture, or the Word of God, that has been written during the long period of
seventeen hundred and fifty years.
25. — Upwards of 260 Popes pretend to have successively filled the chair of St.
"Peter. All these Popes, we are told, have possessed the same authority and power as
fit. Peter, whom they designate as the first Pope ; if this really be the case, then each
-of these Popes must have been inspired of God, and the writings of each must be
equally as sacred as the writings of Pope St. Peter. Why then has the church
showed such great partiality ? Why has she placed Pope St. Peter's writings in the
sacred canon, and left all the writings of the other Popes out?
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26. — Bishop Milner after having quoted many passages of scripture, and used
many arguments to prove the superiority of Peter's calling to that of the other apos-
tles, says, " That bishops in general succeed to the rank and functions of the apos-
tles ; so, by the same rule, the successor of St, Peter, in the See of Borne, succeeds
to his primacy and jurisdiction."* If this be true, " that bishops in general suc-
ceed to the rank and functions of the apostles," then each bishop, as well as the Pope,
must be a REVELATOR ; for apostles were Revelators, and one of the "func-
tions" of their office was to receive revelations ; therefore, all the Roman Catholic
bishops, if they succeed to the same rank, and exercise the same " functions" as apos-
tles, — -must be revelators. According to this, since the first century, the Catholics
must have had many tens of thousands of revelators, and yet, strange to say, none of
their revelations are permitted to enter the sacred canon among other scriptures given
in the first century. Here, indeed, is a strange inconsistency ! Even the Catholic
church herself, evidently places no confidence in the popes and bishops, the pretended
successors of St. Peter and the rest of the apostles ; if she did, she would have cano-
nized their revelations along with the rest of the revelations of the New Testament.
What must we conclude then, as to her bishops holding <; the rank and f unctions of
Zostlesf" We can but conclude that .it is all an imposition— <x wicked soul-
troying imposition, practised upon the nations by a corrupt apostate church whose
officers have no more " the rank and functions of apostles " than the apostate chief
priests among the Jews have. Indeed, so long as " they pretend to no new revelations,"
they cannot exercise the " functions of apostles."
. 27. — It is in vain for the Romish church to pretend that the Word of God, spoken
to the apostles, is a sufficient guide for all future ages. It is contrary to the dealings
of God in all previous dispensations. He never left his faithful people in one age
dependant alone on the word spoken in a previous age. The Catholics in appealing
to tradition and ancient scripture as their only rule of faith, have endeavoured to jus-
tify themselves, by falsely telling the people that mankind w r ere dependant on tradition
as a rule of faith from Adam to Moses — a period of about twenty-four hundred j ears.
One of their writers speaks thus : " The whole church through the whole world was
governed by tradition only, for the first two thousand years ."t This is evidently
false ; for the whole church governed herself from Adam to Moses, by both tradition
and new revelation. Each age, during that period, furnished the church with reve-
lators who delivered the word of the Lord to her, and she was governed by that word,
and also by the traditions of former ages as far as they were applicable.
28. — The church was not only governed from Adam to Moses by new revelation,
but from Moses to the close of the first century of the Christian era. The Word of
God given in past ages, whether written or unwritten, was never considered by the
true church a sufficient rule of faith in any dispensation since the creation of man.
Such an idea was never originated in the churcn of God. It was the apostate Ca-
tholics that first originated the idea, and by them the fatal delusion has been handed
down from generation to generation ; and all the children that she has brought forth,
or that have left her communion, have, more or less, imbibed the same great features
of the apostacy. Well might the revelator John, speaking by the spirit of prophecy,
call her « THE MOTllER OF HARLOTS AND ABOMINATIONS OF THE
EARTH !" It is her true name, for all the « HARLOTS " which she has brought
forth have walked in the footsteps of their " Mother" in declaring against new rever
lation, and in pretending that ancient revelation was a sufficient rule of faith. It is
to be expected that as is the Mother, so will be her Harlot Daughters. The
daughters in some respects are morj corrupt than the mother ; for they have limited
their rule of faith much more than the mother. Pope Innocent the First, (as we
have already quoted), in the year 402, sat in judgment upon the books of scripture,
aod rejected many of them, from a compilation in the canon. Some eleven or twelve
centuries after this, one of the Harlot Daughters believed that her Mother had retained
too much scripture in her canon ; therefore, she concluded to make a new canon of
her own, which she actually did do, leaving out some half a score of books which
were in her Mother's canon. This newly-formed canon of scripture is palmed upon
* " End of Controversy,* Letter xlvi. p. 439. t * Question of Questions," Sec. xix. par. 8.
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THE BIBLE ALONE AN INSUFFICIENT GUIDE.
the British nation and the United States as a sufficient rule of faith. It musffbe re*
collected that neither Mother nor Daughter was guided by new revelation in forming
these two different canons of scripture. As the Mother decided on the Word of God
by tradition, so did the Daughter ; and as tradition taught the Mother to reject many
books and receive others, so tradition taught the Daughter to reject all that her Mo-
ther rejected, and some half-a-score besides. After awhile this Harlot Daughter*
brings forth a numerous progeny of children, each of whom alters her creed, so as to
disagree with both Mother and Grandmother's creeds; yet the church of England
with all her Daughters agree in the rejection of the old canon of scripture, and in the
reception of the newly-formed one.
29. — In the meantime, another Harlot Daughter of the Catholics — the Lutherans,
formed another canon, and rejected many books that the English Daughter did not.
She cast out the epistle of St. Paul to the Hebrews, the epistle of St. James, the
second epistle of St. Peter, the second and third of St. John, the epistle of St. Jude,
and the Apocalypse or Revelation. Here are seven books received into the English
Bible, not received into the Lutherans' Bible. Thus we perceive three different canons
of scripture, proposed for the faith of mankind. If the Bible alone is a sufficient
£uide, which of these three Bibles shall we take ? Shall we take the Catholic, — the
lUtheran,— or the English Bible ? The Catholic Bible contains many things that the
English and Lutheran do not, and the English contains many things that the Lu-
theran does not. Which shall we believe ? If it be answered that we are to take all
that God ever has revealed and caused to be written, as our rule of faith ; then it will
require a revelator to bring to light some twenty sacred books that are known once tQ
have existed, but are not now to be found in either ef the three bibles mentioned above.
Therefore if we are to take all of God's written word as our rule of faith, it will re-
quire another sacred canon to be made out, including all the lost books. This cannot
be done by a Roman Catholic nor Protestant council, for tradition will not supply
lost books. It is certain that if all the written word of God is necessary to a perfect
rule of faith, that neither Catholics nor Protestants can have a perfect rule, for they
have only a part of the written word of God. If it be said that a part is sufficient as
a rule of faith, then a question at once arises : how large a part will suffice ? - One-
sect will answer, that part contained in the Lutheran Bible is sufficient ; other sects
will say no ; the Lutheran Bible does not contain sufficient, but the English Bible con-
tains enough : no, answers another class, the English Bible does not contain enough,
but the Catholic Bible contains just enough : and where shall we stop ? Who has*
light enough to determine whether the Catholic Bible, which contains far more than
the other two, has one-tenth part of what is necessary for a perfect rule of faith ? If
part of God's word forms a perfect rule of faith, I will venture to say, that there is
not a man living who is able to say what part of his word should be rejected, and what
part retained, in order to form this perfect rule.
30. — In those sacred books written by prophets, seers, and apostles which have
not descended to our day, but which we know once existed, as their names are refered
to in scripture— there may be many great and important doctrines and ordinances
revealed that are not contained in our scriptures. Indeed, no one, without further
revelation, knows whether even one-hundredth part of the doctrines and ordinances
of sajvation are contained in the few books of scripture which have descended to our
times, how then, can it be decided that they are a sufficient guide ? May there not
be some great and important things contained " in the book of Nathan the prophet*
and in the prophecy ofAhijah, and in the visions o/Iddo (he seer, and in the booh
of Gad the seer ?"* «>
31. — May there not be important doctrines contained in some of Paul's epistles
which we have not got ? In the last epistle which Paul wrote from Rome to the Col
lossians, he commands them, " likewise to read the epistCe from Laodicea.'t In
that which is commonly called his first epistle to the Corinthians, he says, (chap. v.
9.) *' J wrote unto you in an epistle." Where are these two epistles which Paul
himself refers to ? They are gone. There may be in these lost epistles doctrines or
infinite importance which we know nothing about. That the Corinthians had oeen
* 2 Chron. ix. 29. — 1 Chron. xxi*. 29. f Coloa. ir. it.
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instructed in a doctrine which the whole of Christendom are now ignorant of, is evi-
dent from a particular question which he asks them, which reads as follows : " Eft&
what shall they do which are baptized for the dead, if the dead rise not at all f
Why are they then baptized for the dead V* This doctrine of haptisni for the :
dead must have been well understood by them, or Paul never would have asked this
question without further explanations upon the subject. Now when, and in what
manner was this doctrine communicated to them ? It may have been fully developed'
to them in the epistle which he says that he had previously written to tnem. This
doctrine may have been as important as baptism to the living. Does the written or
unwritten word of God with which Christendom are acquainted, inform them any
thing about how this ceremony is to be performed ? Does it inform them who is to
officiate? Who is to be the candidate m behalf of the dead? What classes of the
dead are to be benefitted by it ? . Does scripture or tradition inform us in what parti-
cular baptism for the dead will affect them in the resurrection ? Does it inforrit us
whether baptism for the dead can be administered in all places, or only in a baptismal
font, in a temple consecrated for that purpose ? All these important questions remain
unanswered by scripture and tradition. Even the Catholics themselves, who boast
of scripture and tradition as their infallible rule of faith, cannot, and do not, pretend
to decide these questions of doctrine.
32. — The Rev. Dr. Milner, in speaking of the Catholic church, says, * She does
Hot dictate an exposition of the whole Bible, because she has no tradition concern-
ing a very great proportion of it, as for example, concerning the prophecy of
Enoch, quoted by Jude 14 ; and the BAPTISM FOR THE DEAD of which St.
Paul makes mention."^ If " a ve+j great proportion" of the Bible cannot be ex-
plained for the want of sufficient tradition, then that "very great proportion " of the
bible cannot be of any use ; and that very small proportion of the Bible, which tradi-
tion does explain, must be a very imperfect rule of faith. For aught the Catholics
know there may be hundreds- of millions of the dead that will not attain to a first re-
surrection, because tradition does not explain to them the necessity of being baptized
for them. Tradition, and the small proportion of scripture that it explains, are there-
fore not a sufficient guide. If the Catholics had all the lost books of scripture, and a
perfect tradition of all the unwritten word of God that has been spoken since the world
began, then they would have a little more pretext for holding forth scripture and tra-
dition as an infallible guide, but until then, they have no authority to preach up a
Dart^of the books of scripture, united with so little tradition, as an infaltble rule of
33. — We are told by the Catholics " that many, and very many of the canonical
books of scripture have quite perished, and not so much as appeared in the days
of the very ancient fathers ; so that nothing but the names of those books are come
Unto us"% It is also acknowledged by the Catholics that a very great proportion of
the few books which are left cannot be explained : it is further acknowledged that the
tradition of the unwritten word is so limited, that it does not give them an under-
standing of many points of doctrine : it Is still further acknowledged that their church
*' pretends to no new revelations," but only to interpret, as far as the few feeble glimmer-
ings of tradition, connected with the very little scripture which they profess to under-
stand, will enable them to do, — and yet they tell us, after all these acknowledgments
that their very little scripture, and their very little tradition, is an INFALLIBLE
RULE OF FAITH. Oh, blush for the inconsistencies of « the Mother of Harlots !*
Her claims to infallibility are blasphemy ! Oh, how could the kings of the earth and
all nations have been so horribly imposed upon ! But they will yet take vengeance
upon her, " and shall make her desolate and naked, and shall eat her flesh, and burn
her with fire," for thus hath the Almighty spoken.
34. — We shall now proceed to point out a thing of infinite importance, which is
necessary to the very existence of the church of God on the earth, and yet it never
could be learned by either the Bible or tradition. It is this : in order that the
true church may continue its existence on the earth, it is necessary that there should
* 1 Corin. xv. 20. t " End of Controversy," Letter xii. p. 169.
J "Question of Questions,* sec. i. 7.
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be kept up a regular and constant succession of the orders of the priesthood : this is
admitted by the Catholics ; and they refer to upwards of two hundred and fifty popes
who have succeeded St. Peter, and to many tens of thousands of bishops who have
succeeded the rest of the apostles. Now if this succession can really be proved, then
the Catholics must be the only true and living church on the whole earth, and all the
Protestant churches are excommunicated apostates ; on the other hand, if such suc-
cession does not exist, then both the Catholics and Protestants are apostates from the-
apostolic church of Christ, built up in the first century. We take the ground that
were has been no regular succession of the orders of tie priesthood through the Ca-
tholic church.
35. — The first proof which we adduce against any such regular succession is the
Catholic rule of iaith, namely, ancient scripture and tradition. What word of God,
spoken by the apostles, either written or unwritten, has pointed out either of the popes
who has pretended to succeed St. Peter, during the last sixteen centuries ? We defy
the whole Catholic church to bring forward one word of ancient scripture, or ancient
tradition, to prove that the popes of the third century, namely, Zephyrinus, Calixtua
I., Urban I., Pontanius, Antherus, Fabian, &c, etc., were the very persons who-
should succeed St. Peter ; if then, neither scripture nor tradition designated the per-
sons who should hold that responsible office, how were the Catholics of the third cen-
tury to know that either of the above-named persons were the right ones ? Perhaps,
the Catholics may answer that, though there was no scripture or tradition that pointed
them out, yet the church, being infallible, were able to know the right men. We
reply, that the Catholic church cannot be infallible, because she "pretends to no new
revelations" and as we have already seen, she # ONLY pretends to be guided in all
her decisions and decrees by ancient scripture and tradition, and she has no scripture
nor apostolic tradition to tell her who, among all the millions of the third century,
are called to St. Peter's chair ; therefore St. Peter's chair must remain vacated until
this important question is settled. And as the Catholics, according to their own ad-
missions, have had no new revelations for the long period of seventeen centuries,
therefore St. Peter's chair must have remained vacated during that long period of
time. The same reasoning will apply equally to every one of the orders of priest-
hood, from St. Peter's chair down to the office of teacher or deacon. Scripture and
tradition call no man by name who have lived during the last sixteen centuries ; there-
fore the succession could not possibly continue, as there could be no possible way of find-
ing out who were called and who were not, unless they obtained new revelation, and
this would contradict what we have abundantly proved to be their rule of faith ; there-
fore it is proved by the most incontrovertible evidence that the succession of the priest-
hood could not legally and lawfully be transferred where there is no new revelation.
36. — The second proof, against the catholic succession, is that through ancient
scripture and tradition alone, it would be impossible for the pretended successors of
St. Peter and the rest of the apostles to exercise the functions of their oflBce. One
of the chief duties of the apostles was to receive commandments and new revelations
for the instruction of themselves and all the church of God placed under their charge ;
and one of the chief duties of a prophet in the Christian church was to foretell future
events through new revelation, and forewarn individuals as well as the church of any
approaching danger. That these prophets prophesied by new revelation is clear from
the following plain passages of scripture, written to the Corinthians. " How is it
then, brethren, when ye come t oget her every one of you hath a psalm, hath a doc-
trine, hath a tongue, hath a RE VELATION, hath an interpretation ? " (chap. xiv.
26.) Again, St. Paul says to them, "Let jia PROPHETS speak two or three,
and let t£e other judge. If anything he REVEALED to another that sitteth by,
let the first hold his peace. For ye may all PROPHESY one by one, that all may
learn, and all may be comforted. And the spirit of th% prophets are subject to the
prophets. For God is not the author of confusion, but of peace, as in all churches
of the Saints." (Verses 29 — 33.) Agabus the prophet prophesied of a famine, and
the church, being forewarned* made every preparation to meet it, by sending contri-
butions to the poor saints in other places, and thus, doubtless, much suffering and
misery were prevented. We can here plainly perceive the principal duties of the two
first offices in the Christian church. Now if the catholics nave a succession of these
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offices, they must exercise the functions of them, otherwise the offices would be of no
benefit. But they cannot exercise the functions and perform the chief duties of these
offices, unless they obtain an abundance of new revelation and prophecies, and this they
could not do without violating their only rule of faith, which binds them to ancient
scripture and ancient tradition as their only guide. Moreover the Catholics themselves-
virtually acknowledge that none of their pretended successors of the apostolical and
prophetical offices, have received any revelations and prophecies from the fact that
they have not admitted any of them into the sacred canon of scripture. Thus we see
that ancient scripture and tradition, interpreted by the Catholic church, which they
acknowledge to be their only rule of faith, can never qualify their pretended succes-
sors to act in the apostolical and prophetical offices. And hence, those offices have
not been, and could not be perpetuated in the Catholic church. And, therefore,
the Catholic Church cannot possibly be the church of Christ.
37. — But if the Catholic church cannot be the church of Christ for the want of
a legal succession of the apostolical and prophetical orders of the priesthood ; her
daughters the Protestants cannot be the church of Christ for the same reason, unless
God has restored the priesthood to them by a new revelation and an authoritative or-
dination. But the Protestant daughters, as well as the Catholic mother, make no
pretension to new revelation as is demonstrated from the fact of their admitting no
more into the sacred canon of scripture. Therefore, neither the Protestant nor Ca-
tholic churches, can possibly be the church of Christ.
38. — The same reasons that demonstrate the Catholic and Protestant churches not
to be the church of Christ, will also demonstrate that the Greek church is not the
church of Christ; therefore the churchrf Christ has not existed on the eastern hemi-
sphere during the last seventeen centuries. We shall now proceed to answer some
objections.
39. — First, it is objected, that the promise of the Saviour, recorded in Matthew
xxviii. 16, 17, 18, 19, 20, could not be fulfilled unless the church should continue
its existence on the earth. These passages read thus : — " Then the eleven disciples
went away into Galilee, into a mountain where Jesus had appointed them. And
when they saw him, they worshipped him ; but some doubted. And Jesus came and
spake unto them, saying, All power is given unto me in heaven and in earth. Go
ye therefore, and teach all nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost; teaching them to observe all things what-
soever I have commanded you : and, lo, I cm with you alway, even unto the
end of the world.' 9 It is argued by the Catholics, " that the Apostles themselves
were only to live the ordinary term of man's life; therefore, the commission of
preaching and ministering, together, with the promise of the divine assistance, regards
the successors of the apostles, no less than the apostles themselves. This proves that
there must have been an uninterrupted series of such successors of the apostles, in every
age since their time ; that is to say, successors to their doctrine, to their jurisdiction,
to their orders, and to their mission. Hence it follows, that no religious society
whatever, which cannot trace its succession in these four points, up to the apostles,
lias any claim to the characteristical title, APOSTOLICAL." This argument I
have given in the words of one of their learned bishops, the Right Reverend Doc-
tor Milner.* Now if it were admitted, that this commission and promise of our
Saviour were intended for the successors of the apostles, (which we by no means
admit,) it would still be out of the power of the Catholic priests to claim the Com-
mission and promise until they could prove from scripture and tradition that each one
of them were the actual persons who w«re to be the true successors : and this, we
have already shown they cannot do. Therefore, they have no more claim to the
commission and promise than the Pagan priests hare. But we do not admit that the
pronuse-- w LO, I AM WITH YOU ALWAY, EVEN UNTO THE END OF
THE WORLD," had any reference to any persons whatever only the ELEVEN
disciples mentioned in the sixteenth verse, whonad, by a previous engagement, retired
to a mountain in Galilee : they were the only persons whom he addressed and to whom
be made this great promise. But, says Doctor Milner, " They were only to live the
* "End of Controversy," Letter xxvifi. p. 281.
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THE BIBLE ALONE AN INSUFFICIENT GUIDE,
ordtnavy term of m/sn's life" and consequently/ he draws the conclusion that the*
promise could not be fulfilled to them without successors. According to this carious,
inference of the learned bishop, the Lord must have forsaken the eleven disciples as>
soon as they died ; for if he admit that Jesus continued with them after the period o£>
the death of their mortal bodies, and that he wiH continue with them even unto the*
end of the world, then what need would there be of successors in order that the pro*
mise might be fulfilled ? Prove that Jesus has not been with the eleven apostles from}
the time of their death until the present time, and that he will not be with then*
" even unto the end of the world," and after you have proved this, you will prove than
Jesus has falsified his word ; for to be with the successors of the apostles is not to bfr
with them. But whether the apostles have successors or not, Jesus will always b&
with them, and will bring them with him when he shall appear in his glory, and thejt
shall sit upon thrones and judge the house of Israel, during the great millennium^
whitb Jesus will not only be with them, but will reign with them even unto the end
of the world. Therefore, there is nothing in this promise of Jesus that gives tha
most distant intimation that an apostolical succession or church of Christ should con*
tinue on the earth.
40. — Secondly, it is objected that if the church of Christ has not continued, then>
the gates of hell must have prevailed against her ; and they refer us to that cheering
passage in Matthew, (xvi. 18,) which reads thus " And I say also unto thee, that
thou art Peter ; and upon this rock I will build my church, and the gates of hell shall
not prevail against it." They argue, that if the church has ceased to exist, the gates
of hell have prevailed over her, and the promise of Jesus must be falsified. But wo
would inform the Catholics, that the church of Christ has not ceased to exist, neithefo
has Peter ceased his existence, but both the church and Peter are in heaven, far out
of the reach of the gates of hell, and far out of the reach of the abominable soul-des*
troying impositions of Popery. The gates of hell have prevailed and will continue, to
prevail over the Catholic Mother of Harlots, and over all her Protestant Daughters; but
as for the apostolical church of Christ, she rests secure in the mansions of eternal
happiness, where she will remain until the apostate Catholic churoh, with all her
popes and bishops, together with all her Harlot Daughters shall be hurled down to
neu : then it shall be said/" Rejoice over her thou heaven, and ye holy apostles and
prophets ; for God hath avenged you on her and then shall be " heard a great void*
of miich people in heaven, saying,. Alleluia : salvation, and glory, and honor, arid
power, Unto the Lord our God: for true and righteous are his judgments: for he
hath judged the great whOre, which did corrupt the earth with her fornication, and
hath avenged the blood of his servants at her hand." And again they shall say*
* Alleluia, and her smoke shall rise up for ever and ever . And thus when the Catholic*
and Protestants hear all the heavens, and all the holy apostles and prophets, rejoicingovet
the downfall of Babylon, they will learn that the church of Christ still exists in he*>
ven, and that the gates of hell have not prevailed against her; then they will leant
where the apostolical and prophetical power rests ; then they will perceive the differ-
ence between the glory of the church of Christ and the misery and wretchedness of
their own fiery torments.
41. — Many Protestants say they take the Bible as their only rule of faith : if tfefe
Bible is to be taken as our only guide, it is of infinite importance that the divine authen-
ticity of the Bible be infallibly established. How do the Protestants prove, the truth
of the Bible ? What evidence have they that the book of Matthew was inspired of
God, or any other of the books of the New Testament ? The only evidence they have
is tradition. They have received into their^anon such books only as tradition accre-
dits to be genuine; while those books which have not a sufficiency of tradition to
establish then* divine inspiration, are rejected from the canon. Here then we cleariy
perceive that the first foundation stone of the Protectant rule of faith is teaditio*.
Tradition alone teik them that the books of the New Testament are true, and as seoA
as they have learned this on the testimony of tradition, they take them as a sufficient
guide ; hence their only rule of faith is founded on tradition : but we have alraafe
shown that tradition is a very imperfect guide. Tradition tauffht the Lutheran to
reject seven books of the New Testament, which tradition taught the English to re*
*>eive: and tradition taught the English to reject some half a score of books from
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their Bible, which tradition taught the Catholic* in the third council of Carthage to
receive ; and tradition taught the council of Carthage to reject many books which
tradition taught several of their learned bishops and others, in the second, third, and
fourth century to receive. If tradition then be so very uncertain, may it not have
deceived die Catholics and Protestants as to the genuineness of many of the books
which they retain in their canons. And may not this very imperfect tradition have
taught them to reject many books which are equally sacred with those which they
have retained. Tradition cannot give an absolute certainty as to the truth of any of
those books. Great numbers of books, during the early ages, were circulated and
accredited, which are now said to be apoehryphal. But how, we enquire, are unin-
spired men, by the use of tradition alone, to select a genuine book from the midst of a
'numerous collection of spurious gospels and epistles, and prophecies, which were pub-
lished under the names of the apostles, and under the names of other holy men cotem-
jporary with them ? It would be like the chance of drawing 1 a prize in a lottery where
there were a hundred blanks to one prise. Absolute certainty is necessary as to what
is true, and what is false, as to what is the word of God and what is not ; for without
it we may build our faith upon forged scripture, and reject true scripture, and be led
into all kinds of error. As tradition cannot give us absolute certainty, how shall this
'very desirable and infinitely important knowledge be obtained? We answer, that by
new revelation the genuineness of all books can be tested ; and without it, uncer-
tainty and doubt must always hang over many of them.
42. — Even though tradition could demonstrate with the greatest certainty that
any or all of the books that are even revived by the Catholics, were, in their original
written by the persons who are represented to be their authors, yet how can it be de-
termined that even the originals were written by divine inspiration ? Several learned
Protestants, such as Hooker, ChiUingwwth, &c, allow that scripture cannot bear
testimony to the truth of its own inspiration. How are the Protestants then to know
without new revelation, that any one book of the Bible was divinely inspired ? How
i do they know but that it was merely written according to the best judgment of the
author ? The Bible cannot inform them until the inspiration of the Bible be esta-
blished. If it be admitted that the apostles and evangelists did write the books of the
New Testament, that does not prove of itself that they were divinely inspired at the
time thy wrote. They were men subject to like passions with other men, and liable
to err only when under the direct inspiration of the Spirit. How can it be known
without new revelation, that these writers did not sometimes write their own words and
- opinions instead of the word of the Lord as given by the Holy Ghost ? Some things
which Paul wrote, he acknowledges that he had no commandment of the Lord for
• thus writing, but gave his own judgment and his own suppositions. (See 1 Corinth,
vii. 6, 25, 26.) As Paul and other writers of the New Testament have not told us
which part they wrote by inspiration 1 , and which part they wrote according to their
own opinions and judgment, how can we make the selection of the inspired parts from
the uninspired parts of each book ? We answer, that tradition will never decide , this
important question ; and therefore neither Catholics nor Protestants can know of a
» certainty which parts of each of the original books are actually the ideas and words
given by inspiration. Neither can they know but that some whole books which they
receive as scripture were written by human wisdom alone. Though scripture were
allowed to bear testimony of its own inspiration, even then* there are many books in»
the sacred canon which do not bear any such testimony, and therefore the only proof'
which Protestants can have of their inspiration is founded solely on tradition. *
43. — If it could still further be demonstrated by tradition, that every part of each \ ,
• book of the Old and New Testaments, was, in its original, actually written by inspi- \
ration, still it cannot be determined that there is one single true copy of those originals
now in existence. The whole Catholic and Protestant world cannot produce the ori-
ginal writings of one single book of either the Old or New Testament. The origi-
nals are no where to be found among Christians, Pagans, Jews, or Mohometans.
• The original writings of Moses and the ancient prophets, it is believed by the learned,
•> were all destroyed by the Assyrians nearly six hundred years before Christ.* We
* Brett's Deisertation in Bishop Watson's Collect., vol. lis. p. 5.
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THE BIBLE ALONE AN INSUFFICIENT GUIDE*
«re informed in the Apocrypha, that the prophet Esdras or Ezra was inspired to re-
write all those ancient books over again ; and in this manner the Jews, at the dose of
their Babylonish captivity, once more obtained them. These books again perished in
the great persecution of Antiochus.* How the Jews were supplied with copies after
that no one knows. Now the Protestants do not know that Esdras was a true pro-
phet ! Indeed, they doubt of his being a true prophet by placing his books in the
Apocrypha, therefore they could not rely with confidence on any book which he
should pretend to replace by inspiration.
44. — The copies which we now have of the books of Moses and other ancient pro*
phets may be very much corrupted ; we are certain that they have been added unto
in a degree by some person or persons who lived many centuries after Moses ; this is evi-
dent from the books themselves : for example, the thirty-first verse of the thirty-sixth
chapter of Genesis was certainly added by some one who lived after the children of
Israel had kings. It reads thus : " And these are the kings that reigned in the land
of Edom, before there reigned any king over the children of Israel. Here is posi-
tive proof that the transcriber of the book of Genesis lived after the children of Is-
rael had kings, and added these his own words to this first book of Moses. Some
other person after the days of Moses added the whole of the last chapter of the book
of Deuteronomy. Several other passages in the books of Moses have been added or
changed since his death. Learned commentators t have agreed that similar changes
or additions have been made to several other books of the Old Testament by unknown
persons. Who can tell at the present day who were the persons who wrote the books
of Joshua, Ruth, Judges, Esther, the book*bf Kings, and the books of Chronicles ?
Were they written by inspired men ? if so, what were their names, and what proofs
has Christendom that they were inspired?
45. — These uncertain and altered copies of some of the books of the Old Testament
were translated from the Hebrew into Greek some two or three centuries before
Christ ; this was called the Septuagint. But even the original copies of this trans-
lation are no where to be found. Such copies as the English translation was taken
from, were found in many places to be very much corrupted, disagreeing among
themselves, insomuch that the English translators were obliged sometimes to translate
from the Hebrew which is acknowledged also to be very much corrupted. The He-
brew copies are supposed by the learned to have been altered by the wicked Jews
themselves, after they rejected Christ, in order to do away the force of many predic-
tions relating to Him. St. Chrysostom (Homil. 9) writes thus : " Many of the pro-
phetical monuments have perished ; for die Jews being careless, and not only care-
less, but also impious, they have carelessly lost some of these monuments ; others they
have partly burned, partly torn in pieces." St. Justin, in writing against Tryphon,
shoes most clearly that the Jews did destroy many books of the Old Testament " that
the New might not seem to agree with it as it should." What confidence, then, can
Catholics or Protestants have in these half-destroyed, corrupted, mutilated Hebrew
manuscripts? The oldest copies of the Old Testament, whether Hebrew or Greek,
which the English translators could procure, disagree with each other in many — very
many places ; so much so, that it was impossible for them to decide which was cor-
rect. Indeed so much corruption in the old manuscript copies was calculated to
throw a mist of darkness and uncertainty over the whole of them. One of the an-
cient writers, Jerome, in his commentaries upon the prophets, complains of the cor-
ruption of his manuscript Greek copies. Bellarmine testifies that the Greek copies
of the Old Testament are so corrupted, that they seem to make a new translation,
quite different from the translations of other copies. All, therefore, is uncertainty as
to the Hebrew and Greek manuscripts of the Old 'Jestament ; they can be proved to
be changed, added unto, and corrupted in almost every text.
46. — It is abundantly proved by various learned writers, that the Greek copies of
the New Testament are awfully corrupted in almost every text. Mr. Cressy writes
in these words, " In my hearing, Bishop Usher professed, that whereas he had of
many years before a desire to publish the New Testament in Greek, with various
lections and annotations : and for that purpose had used great diligence, and spent
* Brett's Desiertation in Bishop Watson's Collect., vol. iii. p. 5. t Bonfrerins, Torniellus*
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much money to furnish himself with manuscripts : yet, in conclusion, he^was forced to
-desist utterly, lest, if he should ingeniously have noted all the several differences of
reading which himself had collected, the incredible multitude of them almost in every
verse, should rather have made men atheistical, than satisfy them in the true reading
of any particular passage."* Let those who take the Bible for their only guide think
.of this. If the few manuscripts procured by Bishop Usher, contains in almost every
verse " an incredible multitude of different readings" what grounds have Protes-
tants for confidence in one of these readings more than in another ? Out of a thou-
sand different manuscripts, differing in almost every text, who can select the true one?
Indeed, there would be almost an infinite improbability as to any^ one copy being true.
Now, it was from such a mass of contradictory Greek manuscripts that the English
New Testament was translated.
- 47. — But to say nothing of the incredible multitude of different readings in the
Greek manuscripts themselves, the translators from these old manuscripts are liable
to commit many errors, as is evident from the vast number of very different trans-
lations which have been made. There is no two translations that agree. This then
is another prolific source of error which is calculated to throw still greater uncertainty
over the present copies of the scriptures.
48. — What shall we say then, concerning the Bible's being a sufficient guide ? Can
*we rely upon it in its present known corrupted state, as being a faithful record of
God's word ? We all know that but a few of the inspired writings have descended
to our times, which few quote the names* of some twenty other books which are lost,
?md it is quite certain that there were many other inspired books that even the names
have not reached us.t What few have come down to our day, have been mutilated,
changed, and corrupted, in such a shameful manner that no two manuscripts agree.
Verses and even whole chapters have been added by unknown persons ; and even we
do not know the authors of some whole books ; and we are not certain that all those
which we do know, were wrote by inspiration. Add all this imperfection to the un-
certainty of the translation, and who, in his right mind, could, for one moment, sup-
pose the Bible in its present form to be a perfect guide ? Who knows that even one
' verse of the whole Bible has escaped pollution, so as to convey the same sense now
that it did in the original ? Who knows how many important doctrines and ordinances
necessary to salvation may be buried in oblivion in some of the lost books ? Who
' knows that even the ordinances and doctrine that seem to' be set forth in the present
English Bible, are anything like the original ? The Catholics and Protestants do not
know, because tradition is too imperfect to give this knowledge. There can be no
certainty as to the contents of the inspired writings until God shall inspire some one
to re-write all those books over again, as he did Esdras in ancient times. There is
no possible means of arriving at certainty in any other way. No reflecting man can
deny the necessity of such a new revelation.
49. — We now appeal to the honesty, good sense, and learning of all good moral
men, to testify their convictions in regard to the insufficiency of their rules of faith.
Is there a man among you who has candidly examined the present confused, divided,
distracted state of all Christendom, who is not thoroughly convinced that something
is radically wrong? Many of you, no doubt, have, in your serious reflecting moments,
looked upon the bewildered, blind, cold, formal, powerless systems of religion with
which you were surrounded with feelings of sorrow and disgust. You have wished
to know the truth, but alas, wherever you*have turned your investigations, darkness
^md uncertainty have stared you in the face. The voices of several hundred jarring,
contending, soul-sickening sects, were constantly sounding in your ears ; each one pro-
fessing to he built upon the BiblS*, and yet each one differing from all the rest. Under
this confused state of things, you have peradventure, involuntarily exclaimed ; can
the Bible be the word of God ! Would God reveal a system of religion expressed in
such indefinite terms that a thousand different religions should grow out of it ? Has
God revealed the great system of salvation in such vague uncertain language on pur-
pose to delight himself with the quarrels and contentions of his creatures in relation
* Exomol. Ca. 8. Nu. 3.
\ Esdras speaks of a great number of books which we have not got.
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48 THE J8EBLE ALONE AN INSUFFICIENT GUJJ)*.
to it ? Would Gk>d flunk so much of fallen men, that he would jrhre bis only begot-
ten Son to die for them, and then reveal his doctrine to them in language altogether
ambiguous and uncertain ? Such questions, doubtless, have passed through the mind
of many a reliziously-inclined person. Millions have been sensible of the midnight
darkness, but have not known the true cause ; they have acknowledged that they
could not understand a very great proportion of the Bible, yet they have believed it to
he the word of God ; they have wondered that the Bible should be their only rule of
faith, and yet 90 few be able to understand it alike. Many seeing the contradictions,
.the vagueness, and the uncertainty of all modern religions, professing to have eme-
nated from the same God, have been so disgusted that they have renounced the Bible
as a fable invented^ by priestcraft ; others, fearing to do this, have pored over whole
libraries of uninspired commentaries, seeking after the true meaning of that which
they believe God has revealed ; and at last, finding the learned commentators as widely
disagreed as the sects themselves, they have concluded that the Bible is a great mys-
aand that God did not intend to have it understood when he revealed it. Others,
having a little more perseverance, and believing that God would not send a re-
velation which he did not wish the people to understand, have with great diligence
collected vast numbers of the most ancient Greek and Hebrew manuscripts of the sa-
.cred books, but here they find themselves utterly confounded : these fmcknt manu-
scripts, whjch they had hopes would reveal the truth, are perverted and corrupted in
almost every text, so that they find "an incredible number of different readings n am
every page and almost every sentence. Fram this heterogeneous mass of contradic-
tory manuscripts they give an English translation, and call it the Bible; thus leaving
millions to guess out the true meaning and quarrel, and contend with each other be-
cause they do not guess alike.
f iOi—The true cause of all the divisions which distract modern Christendom is the
.want of inspired apostles and prophets: they, through wickedness and apostacy, lost
.the .key of revelation some seventeen centuries ago* since which time they have been
.altogether unable to open the door of knowledge. Satan has taken the advantage of
. their dark and benighted condition, and robbed the world of a great number of
. sacred books, corrupting those few that remained to such a degree, that he has got
the whole of Christendom quarrelling about their true meaning. This pleases him :
, he cares not how much they contend and fight about religion as long as he knows that
their religion is false : neither does he care how much they are united about religion,
as long as he knows that it is not of the right kind. He can tolerate, and, indeed,
, help his reverend ministers to promulgate all kinds of religion, except that which has
, true revelators and prophets in it : no other kind of religion displeases him. But for
. a prophet or revelator to establish a religion on the earth, is more than he can quietly
jjrat up with; it strikes a death blow to all that he has been doing since the great
apostacy. He is exceedingly frightened, lest some of the old lost books of the ancient
r prophets and apostles should be again revealed. He is aTso raving mad, lest the books
of the pld ana New Testaments should be revealed again anew in their purity as at
first-^-lest every point of Christ's doctrine should* be again revealed in such plain,
' definite, and positive language, that no two persons could possibly disagree upon it.
This would be exceedingly dangerous to his Kingdom ; no wonder then, that he should
be full of wrath ! But the sincere, honest, humble seeker after truth, must have the
privilege of finding it, and that too, in the greatest of plainness, before the over-
, throw of all nations, that they, by embracing it, may escape the judgments of great
Babylon. Yes! the day is come and the time is at hand when all nations are to hear
I the word of the Lord by the mouth of his chosen apostles and prophets to whom he
. hath restored the key of revelation for the last tin*, and for the dispensation of the
fulness of times, that all things may be prepared and sealed unto th.6 end* oT all things,
, against the day of rest for the meek of the earth.
15, Wilton Sireet t Liverpool, December let, 1850.
** Sflf*% PW *??P I * 39, SOUTB CAST LB STR1ET, LIVBBPOOIir f
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I No. 4.
DIYIKE AUTHENTICITY
OP THE
BOOK OF MORMON.
BY ORSON PRATT,
OWE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
EVIDENCES OF THE BOOK OF MORMON AND BIBLE COMPARED.
1. — The Book of Mormon claims to be the sacred history of ancient America,
written by a succession of ancient prophets, who inhabited that vast continent. The
plates of gold, containing this history, were discovered by a young man, named Jo-
seph Smith, through the ministry of a holy angel, on the evening and morning of
the 21st and 22nd of September, a.d. 1823. Four years after their discovery, or on
the morning of the 22nd of September, a.d. 1827, the angel of the Lord permitted
Mr. Smith to take these sacred records from the place of their deposit. The hill in
. which they were found buried, is situated in the town of Manchester, Ontario county,
State of New York. With the plates were also found a Urim and T^ummim. Each
i plate was not far from seven by eight inches in width and length, being not quite as
thick as common tin. Each was filled on both sides with engraved Egyptian charac-
ters ; and the whole were bound together in a volume, as the leaves of a book, and
fastened at one edge with three rings running through each. This volume was
something near six inches in thickness, a part -of which was sealed. The characters
or letters upon the unsealed part were small and beautifully engraved. Mr. Smith,
through the aid of the Urim and Thummim, and by the gift and power of God, trans-
lated this record into the English language. This translation contains about the same
amount of reading as the Old Testament. A large edition of this wonderful book
was first published early in 1830.*
2. — It may be asked, what further evidence have we that Mr. Smith saw the
angel? Does the truth or falsity of the Book of Mormon depend upon his testimony
. alone ? May not Mr. Smith be an impostor ? These are questions, not only reason-
able, but of the greatest importance. It certainly does not seem reasonable to many
that in sending a message which is to affect the temporal and eternal welfare of all
the present generation, God would give but one witness only. When God sent a
prophetic message concerning the flood, he must have revealed the truth of it, not
, only to Noah, but to his three sons ; for they all seem to have laboured together in
building the ark ; this they would not have done unless they had been fully assured
that the message was from God. If, then, it be assumed that Noah's three sons were
witnesses, as well as himself, and that their united testimony was given by which the
whole world was condemned and overthrown, may we not expect that a message
which is to prove, if rejected, the overthrow of , the present generation, will come to
us, confirmed by, at least, as many witnesses as there were of the flood ? The Saviour
himself testifies that, " As it was in the days of Noah, so shall it also be in the days of
the coming of the Son of Man." If God sent four witnesses in the days of Noah, the
- preparatory message for the day of bijrning, or for the coming of the Son of Man,
jnay^also have the same number. Although the Saviour has said, that " in the
mouth of two or three witnesses every word shall be established," yet that; does not
prohibit him from sending lAore if it be necessary.
3. — That the world might have no excuse for rejecting the Book of Mormon, the
Lord did, before he sent it to them, raise up three other witnesses besides Mr. Smith*.
* For further information respecting the ministry of the angel, and the finding- and/
translating the records, the reader is referred to my pamphlet, entitled " Remai&abl*
4 Visions*
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50 EVIDENCES OF THE BOOK OF MORMON AND BIBLE COMPARED.
namely, Oliver Cowdery, David Whitmer, and Martin Harris. These three men m
company with Mr. Smith testify that, in answer to their prayers in the year 1829,
they saw an angel of God, descend from heaven, clothed with glory, and that he
took the plates from which the Book of Mormon was translated, and exhibited them
before their eyes, so that they saw them distinctly, and also the engravings upon them ;
and they further testify, that while the angel was thus showing them the plates, they
heard the voice of the Lord out of the heavens, declaring that they had been translated
correctly ; and they further declare that the voice of the Lord commanded them to
send forth their testimony, of what they had seen and heard, unto all nations, kind-
reds, tongues, and people. In obedience to this heavenly command they have sent
forth their written testimony, connected with the Book of Mormon, for the benefit of
all the world.
4. — No reasonable person will say that these four persons were themselves deceived ;
the nature of their testimony is such that they must either be bold, daring impostors,
or else the Book of Mormon is true. They testify that they saw the angel descend —
they heard his voice — they saw the plates in his hand— they saw the engravings upon
them as the angel turned them over, leaf after leaf— at the same time they heard the
voice of the Lord out of the heavens. What greater evidence could they have ? they
could have had nothing that would have given them greater assurance. If they were
deceived, then there is no certainty in anything. If these four men could be deceived
in seeing an angel descend from heaven, on the same grounds the Apostles may have
been deceived in seeing the Saviour ascend up to heaven. These men must have had
as much assurance of what they saw and heard and handled, as they had of the exis-
tence of any external thing. And having the most perfect knowledge of the truth of
the Book of Mormon, they were fully prepartd to bear a bold, unequivocal, fearless
testimony to all nations.
6. — Is there not a possibility that these four witnesses are all wicked impostors, who
have colleagued together to deceive mankind ? We answer that there would be a
possibility if there were no other evidences to confirm their testimony. But when we
take into consideration the boldness of their testimony, and the circumstances con-
nected with it, there is no probability that they were wicked men. Is it probable
that four men who were, for the most of their days, strangers to each other, residing
in three or four different counties, should all combine together to testify that they had
seen an angel and heard his voice, and also the voice of God, bearing testimony to
the truth of the Book of Mormon, when no such thing had happened? There of
these witnesses, namely, Joseph Smith, Oliver Cowdery, and David Whitmer were
young men, from twenty to twenty-five years of age ; they were men who had been
accustomed from their childhood to the peaceful avocations of a farmer's life. Un-
acquainted with the deceptions which are moi*e or less practiced in large towns and
cities, they possessed the open honesty and simplicity so generally characteristic of
country people. Is it, in the least degree, probable that men so young and inexpe-
rienced, accustomed to a country life, and unacquainted with the world at large,
would be so utterly abandoned by every thing that was good, so perfectly reckless as to
their own future welfare, so heaven-daring and blasphemous, as to testify to all nations
that which, if false, would for ever seal their damnation ? We have read of individual
impostors, like Mahomet, who have* testified to the ministering of angels, and have de-
ceived many > hut where have we e* er heard of four impostors, all agreed in com-
bining together, to originate an imposition, and afterwards "to send forth their united
testimony to deceive all the nations of the earth ? In the history of the various false
clr'sts and false prophets who have appeared among men, we find, as a general
thing, that each one originated his own syst&n of imposition, and then offered it to
the world on his own testimony alone; but not so with the Book of Mormon, it was
first confirmed by angels and the voice of the Lord to four witnesses, before it wan
suffered to be printed and offered to the world with tuthority. We are well aware
that there have been hundreds of impositions offered to the world ; and it is often the
oase that hundreds of impostors advocate a particular system, pretending that they
know it to be true ; but then, if such system be traced back to its origin, it will be
found that it not only originated with one man, but was first offered to the world, on
his testimony alone. We do not say but that the Lord may sometimes send only en*
! ! 4 7 -1904
Google
BTfDBKCW OF THB BOOK OF HOftMON AND BI3LB CO|EFl*BD. (fl
******* to bear testimony <rf the truth ; a* .examples t I*ot was the, «n»;#e»$ a>
.emeu bj» kinsmen in Sodom ; Jonah alone was sent; to Ninevah ; and John the Bap.
. **st seems to have been the only one sent to watt the Jews and prepare the way for
^«nr Saviour's first coming. It is evident then, that the. troth or falsity of a, message
does not depend upon the number of its witnesses. It may be true, though them »
only one witness, and there is a still greater probability of its . truth where thenar*
several witnesses. The greater the number of witnesses, the jess the liability of
deception, especially when we consider that most impositions have been originated
and offered to the world on the testimony of enjy one man. We.are not aware that
there ever were three, or four, or five impostors who originated an imposition, and
tfloeeeeded in palming it upon the world as a message from God. Such a thing might
barely be. possible, but such a thing would be highly improbable.
6. — If we compare the abstract testimony of these four witnesses with the abstract
testimonies of the servants of God in former ages ; that is, if the testimonies alone,
independent of miracles and all other evidences be compared, we shall have, in., many
^aspects, greater reasons for believing these four of modern times, than we have for
iieheving those of ancient times. For example t who were witnesses of Christ's trans-
juration en the mount at. the time Moses and Elias appeared ? We are informed
. a&k Peter r James, and John were witnesses. But how do we know ? Neither of
.them have handed down, their written testimony to that effect. Peter alone testifies
^©f the voice that he and others heard from heaven when they were with Christ « m
the holy mount." (2 Peter i. 18 ) But neither Peter, James, nor John,, have told
us anything about the transfiguration, or about the appearance of Moses and Elias.
Hatthew, Mark, and Luke give us a second-handed testimony to that effect. But
these three, not being present at the transfiguration, could not testify as eye witnesses.
Compare, then, the testimony of these three, who did not see the glorious manjfes-
v talions m the mount, with the testimony of the four witnesses to the Book of Mor-
mon, who both saw and heard, and you will be compelled to admit that the latter
v testimony is far greater, than the former.
7. — As another example, let us compare the abstract testimony of these four wit-
. nesses with the abstract testimonies of those who. professed to have seen Jesus after
• Ins resurrection. How many eye witnesses were there that beheld Jesus after his
resurrection? We have the written testimony of only four, namely, Matthew, John,
Paul, and Peter. There is no doubt but what all the eleven saw him, though eight
■out of the eleven have given us no written, testimony to that effect. Mark, Luke,
James and Jude, the other four writers of the New Testament, have not told us. in
their writings, whether they saw him after his resurrectiou or not* Several women
tssw him, but their written testimony has never reached our day. Paul says, that
he was seen, not only by all the apostles, but by " above five hundred brethren at once"
Cor. xv. 6.) But none of those five hundred eye witnesses have left any written
. testimonies of what they saw. Hence, Matthew, John, Paul, and Peter are the only
. persons among the great number that saw him after his resurrection, who have handed
down to our day their written testimony as eye witnesses* Therefore, when this gene-
ration can establish the writings of these four apostles to be genuine, uncorrupted,
-and translated correctly, they will have the testimony of as many witnesses .to estab-
lish the resurrection of Christ, as there was, in the first place, to establish the Divm©
Authenticity of the Book of Mormon ; but until then, the witi esses of the Book of
Mormon will be, not only equal in number, but superior in certainty to those which
this generation have of Christ's resurrection. Why is it, then, that men will believe
four witnesses who lived eighteen centuries ago, and reject the same number of wit-
nesses that have lived in their own day, who testify of things with equally as much
certainty, having both seen and heard ? It is because it has become popular,
through tradition, to believe ^hat their fathers believed, without at all inquiring into
the strength of the evidence on which their faith is founded.
8. — Many say that they will not believe in the Divine Authenticity of the Book of
Mormon because there is so much evil spoken against the four witnesses. Let such
ersons remember the sayings of our Saviour. " Blessed are they which are perse*
•cuted for righteousness sake ; for their's is the kingdom of heaven. Blessed are yn
'When men shall revile you, and persecute you, and shall say all manner of ev 1 -gainst
* D 2
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f>2 EVIDENCES OF THE BOOK OF MORMON AND BIBLE COMPARED.
' you falsely for my sake. Rejoice and be exceeding glad ; for great is your reward in
heaven ; for so persecuted they the prophets which were before you. And again,
Jesus said, Woe unto you when all men speak well of you ; for so did their fadMfrs
' to the false prophets/' Again, he said, " Ye shall be hated of all men for my name's
•sake." u If they have called the master of the house Beelzebub, how much more shall
they call them of his household ? " Paul testifies that the saints " were counted the
•off-scouring of all things." Did the hatred, the persecutions, the revilings, and the
all manner of evils " which were said against the apostles, invalidate or destroy their
testimony ? no : their testimony was just as true after they were spoken evil of as be-
• fore. Why, then, should any reject the Book of Mormon because the four witnesses
» have been persecuted, and all manner of evil said against them ? Is it not a pre-
sumptive evidence in favor, instead of being an evidence against the work ? On the other
liana, if all men spoke well of these four witnesses, would they not come under the woe
< of the Saviour, and would they not be denounced the same as the false prophets whom
the Jews spoke well of? Some may say that they believe that the evils spoken against
' "the apostles were false, while the evils spoken against Mr. Smith and the other wit-
nesses are true. But what evidence have they to believe that the men who accused
the apostles of " all manner of evil,'* were liars ; while those who accuse these latter-
- day witnesses are men of truth ? Are not the latter-day accusers just as likely to be liars
as the former-day ones ? And are not the Latter-day Saints just as liable to be falsely
accused as Former-day Saints ? Let the accusations be ever so great, or ever so nume-
rous, it does not destroy the truth of a message now, any more than it did anciently.
9. — If we were to admit that the sins and transgressions of Joseph Smith and the
other witnesses, were as great as their enemiesialsely assert them to be, (which we do in
no wise admit), that would not invalidate nor destroy their testimony. When Saul,,
the king of Israel, through transgression, lost the spirit of prophecy, and became a
murderer in his heart, by seeking the life of David, no one will pretend to say that it
■destroyed or even weakened the testimony that he had formerly delivered as a pro-
phet. When David added the crime of murder to adultery, will any one pretend to-
- «ay that it invalidated his testimony in relation to the truth of his former prophetic
•writings? The Lord appeared unto Solomon twice, (I Kings, xi. 9) ; yet even after
all that, he fell into transgression and became a most abominable idolator, serving nu-
merous gods and goddesses, that were worshipped by the heathen.* Now did this
* great crime prove that his testimony, about seeing the Lord twice, was false, and not
to be depended upon ? Did his wicked idolatry prove that his proverbs and other
-writings were not inspired of God ? Did Peter's lying, and cursing, and swearing,,
and denying the Christ, invalidate or destroy his testimony, concerning the glorious
-voice he heard in the mount ? If then such abominable and awfully wicked crimes,,
-committed by ancient prophets and apostles, did not invalidate nor destroy their testi-
monies of what they, during their righteousness, had seen and heard, why should it
be thought that the testimony of the four witnesses of the Book of Mormon could be,
in the least, weakened or rendered doubtful by their transgressions and sins ? If
they were, through fear, to lie, and curse, and swear as Peter did, and to deny th*
Book of Mormon, as Peter did the Christ, that would not prove their former testi-
mony was false. If they were to turn away and serve other gods, and commit adul-
tery," and murder, as Solomon, David, and Saul did, that would not prove that they
had not seen an Angel, and heard the voice of the Lord, confirming to them the truth
of the Book of Mormon. If such crimes would invalidate their testimony in relation
to the Book of Mormon, like crimes would equally invalidate the testimonies of ancient
prophets and apostles in relation to their respective messages.
10. — No man who has any degree of the Spirit of God in his heart, can read the
•> history of Joseph Smith, as written by himself, without being fully convinced that h%
^was no impostor. His extreme youth at the tim^ he received his first vision,
must have precluded every idea of deception : and also, the vision was of such a nature
that he could not himself have been deceived. He testifies, that when he was only in
his fifteenth year, that his mind was filled with the deepest anxiety for the salvation,
cf his soul : nis attention being called to this subject in consequence of a great religi-
♦ X Kings, xi. 1—10.
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EVIDENCES OF THE BOOK OF MORMON AND BIBLE COMPARED. : S$T.
- ous exckement which prevailed in his neighbourhood, and in the surrounding country t -
this excitement existed, to a great extent among many religious sects, but more espe-
cially among the Presbyterians, Baptists, and Methodists. Many contentions existed -
as; to which of the numerous sects were right. Four of his father's family were pro- •
selyted to the Presbyterian faith. He himself, not knowing which was right, kent ,
aloof from all. I will here insert an extract from his history, in his own words : it -
reads as follows : —
r ll . — So great was the confusion and strife among the different denominations* >
that it, was impossible for a person, young as I was, and so unacquainted with men and
things, to come to any certain conclusion who was right, and who was wrong. My
mind at different times was greatly excited, the cry and tumult was so great and in- -
cessant. The Presbyterians were most decided against the Baptists and Methodists, -
and. used all their powers of either reason or sophistry to prove their errors, or at .
least to make the people think they were in error. On the other hand, the Baptist*,,
and Methodists in their turn, were equally zealous to establish their own tenets and ,
disprove all others.
" In the midst of this war and tumult of opinions, I often said to myself, what is ta
he done ? Who of all these parties are right ? or, are they all wrong together ? If >
any one of them be right which is it, and how shall I know it ? ; • :
" While I was labouring under the extreme difficulties, caused by the contests of these. ,
parties of religionists, I was one day reading the epistle of James, first chapter and r
fifth verse, which reads, " If any of you lack wisdom, let him ask of God, that givetk •
unto all men liberally and upbraideth not, and it shall be given him." Never did any :
passage of scripture come with more pojver to the heart of man than this did at this ^
time to mine. It seemed to enter with great force into every feeling of my heart-
I reflected on it again and again, knowing that if any person needed wisdom from. ,
Ood I did ; for how to act I did not know, and unless I could get more wisdom thajx^ ,
I then had, would never know ; for the teachers of religion of the different sects un-<
derstood the same passage so differently as to destroy all confidence in settling the
question by an appeal to the Bible. At length I came to the conclusion that I must
either remain in darkness and confusion, or else I must do as James directs, that is, 4
ask of God. I at length came to the determination to " ask of God," concluding that
if he gave wisdom to them that lacked wisdom, and would give liberally and not up-
braid, I might venture. So, in accordance with this my determination to ask of God, I
retired to the woods to make the attempt. It was on the morning of a beautiful
<iear day, early in the spring of eighteen hundred and twenty. It was the first time .
in my life that I had made such an attempt, for amidst all my anxieties I had never yet
made the attempt to pray vocally.
" After I had retired into the place where I had previously designed to go, having^
looked around me and finding myself alone, I kneeled down and began to offer up the
desires of my heart to God. I had scarcely done so, when immediately I was seized
upon by some power which entirely overcame me, and had such astonishing influence
over me as to bind my tongue, so that I could not speak. Thick darkness gathered
around me, and it seemed to me for a time as if I were doomed to sudden destruction^
But exerting all my powers to call upon God to deliver me out of the power of this enemy
which had seized upon me, and at the very moment when I was ready to sink into despair
and abandon myself to destruction, not to an imaginary ruin, but to the power of some
actual being from the unseen world, who had such a marvellous power as I had never
before felt in any being. Just at this moment Of great alarm, I saw a pillar of light ;
exactly over my head, above the brightness of the sun, which descended gradually
until it fell upon me. It no sooner appeared than I found myself delivered from the
enemy which held me bound. When the light rested upon me, I saw two personages,
whose brightness and glory defjl all description, standing above me in the air. One ,
of them spake unto me, calling me by name, and said (pointing to the other) — ' This
is- my beloved son, hear him/
^ " My object in going to enquire of the Lord, was to know which of all the sects was
right, that I might know which to join. No sooner, therefore, did I get possession at
myself, so as to be able to speak, than I asked the personages who stood above me in
.the light, which of all the sects was right (for at this time it had never entered into
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BViPByqBfti of tot book of mormon and bibix oomfabct.
my^etatfth^ aU were wro^ I waaanswere&ifeifclmnaV
jot&riOne<of them, for they were aH wrongs andthe petaonage who ad dressed me said*
4 ttafe tttt their treed* were an aboinination in his sight:; that those professor* wea*r~
aiFootruptj they draw near to me with their lips, but their hearts are far from me;
tbej teaeh for doctrine the eotnmandments of mem having * form of godliness* bot& ;
they kleoy the power thereof/ He again forbade me to join with any of them : and(
many other things did he say unto me which I cannot write at this time. When I;
cafife to myself again, I found myself laying on my back, looking* up into heaven.
Settle few< days after I bad thia vision, I happened to be m company with one of the
Mettodiat preachers who was very active in the before-mentioned religious excitement^
ami converWg with him on the subject of religion, I took occasion to give human;
*O0eunti of the vision which I had had. I was greatly surprised at his behaviour, he
treated my cominnnication not only lightly, but with great contempt, saying it was aH
qf'the devil, that there were no such things as visionsor'revelationa in these days ; that ■
all such things had ceased with the apostles, and that there never would be any more
of them. I soon found however that my telling the story had excited a great deal' of
prejudice' against me amomr professors of religion, and was the cause of great perse-
cutton whicn continued to increase; and though I was an obscure boy, only between
fourteen and fifteen years of arc, and my circumstances in life such as to make a boy
of no consequence in the world> yet men of high standing would take notice sufficient
to' excite the public mind against me, and create a hot persecution, and this was com--
mon among all the sects : all united to persecute me. It has often caused me seriousv
reflection both then and since, how very strange it was that an obscure boy of a little
over fourteen years of age, and one too, who ayas doomed to the necessity of obtain-
ing a scanty maintenance by his daily labour, should be thought a character of suffi-
cient importance to attract the attention of the great ones of the most popular sects
of the day, so as to create in them ^ spirit of the hottest persecution and reviling.
But strange or not, so it was, and was often cause of great sorrow to myself. How-
ever it was nevertheless a fact that I had had a vision. I have thought since, that I
felt much like Paul when he made his defence before king Agripna, and related the
account of the vision he had when he 6 saw a light and heard a voice,' but still there
were but few who believed him ; some said he was dishonest, others said he was madV
and he was ridiculed and reviled; but all this did not destroy the reality of his vision.
He had seen a vision, he knew he had, and all the persecution under heaven could not
make it otherwise ; and though they should persecute him unto death, yet he knew
and would know unto his latest breath, that he had both seen a light and heard a>
voice speaking to him, and all the world could not make him believe otherwise. — So
it was with me, I had actually seen a light, and in the midst of that light I saw two
personages, and they did in reality speak unto me, or one of them did ; and though I
was hated and persecuted for saying that I had seen a vision, yet it was true ; and
while they were persecuting me, reviling me, and speaking all manner of evil against
me falsely for so saying, I was led to say in my heart, why persecute for telling the
truth ? I have actually seen a vision, and ' who am I that I can withstand God r or-
why does the world think to make me deny what I have actually seen ? for I had seen/
a vision ; I knew ft, and I knew that God knew it, and I could not deny it, neither
dare I do it ; at least I knew that by so doing I would offend God and come under
condemnation. I had now got my mind satisfied so far as the sectarian world was
concerned, that it was not my duty to join with any of them, but continue as I was,
until further directed."*
12. — Now we candidly ask our readers if ihey can believe, that a boy under fifteen
years of age, would relate the foregoing vision to a Methodist minister and to his old
acquaintances on purpose to bring down upon himself derision and scorn. Would he-
continue year after year, to affirm that he bad seen a gteat and glorious vision, unless,
he had truly seen one ? Would he be so fond of being hated, persecuted, and ridiculed*
that he would continue to testify to a heaven-daring falsehood, on purpose to get the con-
tempt and ill will of almost every one that knew him ? Where is there a cirrcumstanoe
recorded in the annals of history of a youth of fourteen turning an impostor, declaring
* History of Joseph Smith, Miliepnial Star, VoL iii, No. 2, p. 21.
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BYIDINCES OF THE BOOK OF MORMON AND BIBLE O 3MPARED. : 55
ttest he had seen the Lord and heard his voice, and continuing to affirm the same all
the days of his life, in the midst of the most distressing scenes of persecution, and
finally, sealing his testimony with his blood ? Such an instance cannot he found. If
this obscure country youth were an impostor, is it not very strange that none of the
wise men of the ajre are able to detect the least error in his doctrine ? A wicked
corrupt impostor of fourteen years of age, must be the wonder of the world, if he could
begin to originate, at that early period of his life, a religious deception that could not
in its progress, be detected, but that would continue, year after year, to deceive its tens
of thousands. If he was sincere, then the Book of Mormon is a divine revelation,
and this church must be " the only true and living church of Christ upon the face of
the whole earth," and there is no salvation in any other. This is an immense conclu- *
sion, but we can come to no other, the moment we admit his sincerity. Therefore the
-world are driven to the necessity of denouncing this obscure illiterate country youth,
as the most vile, base, arch-deceiver that ever disgraced the earth, or of admitting
that he was one of the greatest prophets, with the exception of the Saviour, that ever
lived among men.
13. — But in order to prove that the four witnesses of the Book of Mormon are all
impostors, it will be necessary to prove that they did not see and hear an angel — that
they did not see the plates in the angel's hand — that they did not hear the voice of
the Lord, declaring that they were translated correctly. All reasonable men will ad-
mit that it is impossible for any negative testimony to be found to prove directly that :
God did not send his angel to reveal and confirm the truth of the Book of Mormon ;
and as there is no direct evidence to negative their testimony, and prove them impos-
tors, therefore if it be possible to provl them such, it can only be done by some indi-
rect evidence, arising from the circumstances of the case, or from the nature of the
message itself, as being contradictory to some known truth.
14. — Let us enquire, first, if there be any thing connected with the circumstances
that renders their testimony doubtful or improbable. Is it improbable that an angel
should be sent again to our earth ? We see no improbability that such an event .
should happen. It certainly is not an unscriptural doctrine for angels to appear.
Angels appeared to Abraham and took dinner with him ; an angel appeared to Jacob
and wrestled with him all night ; angels appeared to Lot, and lodged with him ; an-
gels appeared to Moses— to Joshua— to Manoah — to Gideon — to David — to Daniel —
to Zechariah — to Joseph, the husband of Mary — to the shepherds by night— to the
apostles— -to Philip— to Paul— to Cornelius, and finally, Paul says, that they are " all
ministering spirits sent forth to minister for them who shall be heirs of salvation."
The apostles exhorted the saints not to be forgetful to entertain strangers, for some,
in so doing, * had entertained angels unawares." There is nothing in the scrip-
tures which indicates that angels will cease to appear among men ; therefore, there
is nothing in the circumstances of the appearance of the angel to those four witnesses j
that is unscriptural. And there certainly is nothing unreasonable in an angel's beings
sent in our day. If it was reasonable for God to send an angel to announce the
birth of John the Baptist, to prepare the way for the first advent, why should it be
thought unreasonable for Him to send angels to announce the great preparatory mes-
sage for the second advent ? Hence, the testimony of these four witnesses, concern-
ing the appearing of an angel, is neither unscriptural nor unreasonable. Therefore,
the event itself, and the circumstances connected with it, are such as do not, in the
least, weaken the testimony, or render it doubtful, or improbable.
15. — Let us enquire next, if there be anything, connected with the nature of
the message, that is contradictory to fiiy known truth ? This can be easily ascer-
tained by a careful examination of the historical, prophetical, and doctrinal parts of
the Book of Mormon, and by a faithful comparison of the same with the historical,
prophetical, and doctrinal trflths which are already known. If, after this examina-
tion, and comparison, we find irreconcilable- and palpable contradictions, we should
then know the four witnesses to be false in their testimony, and unworthy of credit.
But if, on the other hand, we find no disagreement, nor contradictions to any known
truth*— if we find every part of the book harmonising with every other part — if we
find nothing absurd, unscriptural, nor unreasonable, — then we have no authority
whatever for condemning the witnesses as impostors,
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56 EVIDENCES OF THE BOOK OF MORMON AND BIBLE COMPARED,
16. — If the historical parts of the Book of Mormon be compared with what little
is known from other sources, concerning the 'history of ancient America, there will be
found much evidence to substantiate its truth ; but there cannot be found one truth
among alt the gleanings of antiquity that clashes with the historical truths of the
Book of Mormon.
17. — If the prophetical part of this wonderful book be compared with the prophe-
tical declarations of the Bible, there will be found much evidence in the latter to esta-
blish the truth of the former. But though there are many predictions in the Book
of Mormon, relating to the great events of the last days, which the Bible, gives us no
information about, yet there is nothing in the predictions of the Bible that contradicts
in the least, the predictions in the Book of Mormon.
18. — If the doctrinal part of the Book of Mormon be compared with the doctrines
of the Bible, there will be found the same perfect harmony which we find on the com-
parison of the prophetical parts of the t wo books. Although there are many points of
the doctrine of Christ that are far more plain and definite in the Book of Mormon
than in the Bible, and many things revealed in relation to doctrine that never could
be fully learned from the Bible, yet there are not any items of doctrine in the two
sacred books that contradict each other, or clash in the least.
19. — If the various books which enter into the collection, called the Book of Mor-
mon, be carefully compared with each other, there will be found nothing contradic-
tory in history, in prophecy, or in doctrine.
20. — If the miracles of the Book of Mormon be compared with the miracles of the
Bible, there cannot be found in the former any thing that would be more difficult to
believe, than what we find in the latter. •
21. — If we compare the historical, prophetical, and doctrinal parts of the Book of
Mormon, with the great truths of science and nature, we find no contradictions — no
absurdities — nothing unreasonable. The most perfect harmony, therefore exists be-
tween the great truths revealed in the Book of Mormon, and all other known truths,
whether religious, historical, or scientific.
22. — Here, then, we have this great message of the last days, confirmed at the very
outset, by the ministry of an angel to four witnesses. These witnesses have neither
of them denied the bold and fearless, though humble testimony which tbey have sent
forth to all nations. No man living can prove that an angel did not appear to them.
There is nothing in the nature of the event itself, nor in any of the circumstances con- r
nected with it, that would render it absurd, unscriptural, unreasonable, or improbable. .
There is nothing in the historical, prophetical, or doctrinal parts of the message that
contradicts each other, or any known truth throughout the wide field of scientific or
religious knowledge. Therefore, no man living has the least anthority for condemn-
ing these witnesses as impostors. Indeed, there cannot be brought the least shadow
of evidence, either direct or indirect, to prove that their testimony, concerning the
angel, is false. Therefore, as their testimony cannot be proved false, the Book of
Mormon stands upon a foundation as firm as the rock of ages, and as secure as the
throne of the Almighty. Though wicked men may invent all manner of falsehoods
against the saints, and against the chosen witnesses of the Lord — though they may
slander, revile, and persecute them, and drive them from city to city, destroying pro-
perty, and murdering men, women, and children — though they may without the least
provocation, murder this great prophet of the last dispensation, and drive tens of
thousands of the church into the wilderness, far from the abodes of what they call
civilized life ; — yet they will learn that all such arguments are vain and futile, when
met by stubborn facts — they will learn that sfth arguments are powerless when ther
hear the voice of witnesses, saying, we have seen — we have heard — we have handled,
and we know of a surety. All men among all nations, kindreds, tongues, and people,
are required under the penalty of eternal damnation to Relieve, receive, and obey the
Book of Mormon, unless they can prove the witnesses thereof to be impostors. And
this they cannot do.
23 It is oftentimes asked, by our opposers, if the Bible says anything about the
Book of Mormon ? If not, say they, we will not believe in it. Now there is nothing
more inconsistent than to say we will not believe a book to be a divine revelation, un-
less some other inspired book has spoken of it. How did Jeremiah prove to the Jews
EVIDENCES OF THE BOOK OF MORMON AND BIBLE COMPARED. 57
that his nook was true? Did any other inspired book speak of the writings which Jere-
miah should receive ? No : Jeremiah's book was not mentioned by any of the former
prophets. Does any former book speak of the five books of Moses? Does any former
book say any thing about the book of Ezekiel— the book of Amos— the book of Joel
—the book of Zechariah— the book of Makchi— the book of Matthew— the book of
James or Jude, or the book of John's prophecy ? Those, therefore, who would reject
the Book of Mormon, because they supposed that other previously inspired books had
not mentioned it, would, on the same grounds, be obliged to reject every book, both
of the Old and New Testaments ; for not one of them can be proved a divme revela-
tion by the testimony of any previously written book. If, then, it can be proved by
the Bible that such a book as the Book of Mormon was to be revealed m the last
days, this would be an additional testimony to its truth, which none of the other in-
spired books have. Before we close this series, we shall show that the Bible has pre-
dicted that such a book, as the one now revealed, should be sent forth to fulfil the great
events of the last days. If the ancient prophets have made such predictions, they
must have considered that the message in the Book of Mormon was to be of far greater
<»nsequence as to the events and purposes which it should accomplish, than all other
fcooks that had preceded it. If they had not considered it in that light, they would
not have mentioned it, and passed by in silence many other sacred books that were to
be written.
24. — Have any persons ever seen the plates of the Book of Mormon, besides the four
witnesses? Yes : there are eight other witnesses, who send forth their printed testi-
mony, in connexion with the Book of Mormon, unto all nations, kindreds, tongues,
and people. They testify that they few and handled the plates, and examined the
engravings upon them, and that they had « the appearance of ancient work and of
curious workmanship." They close their testimony with the following words : —
And we give our names unto the world, to witness unto the world that which we
3iave seen ; and we lie not, God bearing witness of it." Here, then, are twelve wit-
nesses of the existence of the plates. Neither of these witnesses have ever denied
their testimony to this day. Some of these witnesses have died— some have been
martyred for their testimony; and others are still living. Is there a person on the
«arth, that can prove that these twelve witnesses did not see the plates? No, there
is not. The existence of the plates, filled with engravings, is proved by twelve eye
witnesses : while the correctness of their translation is proved by four eye witnesses,
not only of the plates, but of the angel. Therefore, the evidences which this genera-
tion have of the Divine Authenticity of the Book of Mormon, and of the existence of
the plates, are far greater than the evidences which they have for the truth of any of
the books of the Bible. Hence, if they would be condemned for rejecting the Bible,
how much more will they be condemned for rejecting the Book of Mormon which
was confirmed, in its very origin, by so many witnesses ?
25. — After these plates had been exhibited to a sufficient number of witnesses, they
were, by the commandment of God, hid up in charge of the heavenly messenger who
first revealed them, and who had, from time to time, while they were being translated,
directed Mr. Smith how to preserve them from the hands of his persecutors ; for per-
secution was so heavy upon him that he had to flee from place to place to preserve
his life. A portion of these plates were sealed together, and Mr. Smith was forbid-
den to break the seal, or to translate them. The Book of Mormon informs us that
the sealed portion of the plates contains a very great and sacred revelation, unfolding
things from the beginning of the world unto the end thereof, and that it is hereafter
to be revealed by the power of Christ * The plates, therefore, will no doubt be kept
in charge of the heavenly messenger until the time arrives for the seal to be loosed,
and for the remainder to be translated.
26. — Many^ suppose thatV they could see the plates, it would at once convince
them of the divine origin of this great and marvellous work. But, we ask such, how
could they know by barely seeing the plates, whether they were of ancient or modern
■construction ? How could they telly by seeing the engravings upon them, that they
were translated correctly? Who, among all the generations of Israel after the days -
of Moses, saw the tables of stone on which the law was engraved ? We answer, that
the tables of stone were kept in the ark in the "holy of holies," and none but the
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58 BVtDBKOES OP THE TOOK Of MORMON; AND BlfiLE COMPARED w
high print had the privilege of going in there, and ' he only once a-year. It is true
that the high priest could testify that he had seen the tables of stone, and the people
could believe it on his testimony. When Christ arose from the dead, he did not show
himself openly, but he appeared to chosen witnesses, and commanded them to bear ,
testimony to all nations. The people, instead of seeing the risen Saviour and beoom-
ing eye-witnesses to this great and fundamental truth, had to believe it on the testi« .
xnony of others. So with the plates of the Book of Mormon, instead of these being
sent to every creature in all the world, the testimony of chosen witnesses is sent*
And as every creature in all the world, who would not believe the chosen eye witneses .
of a risen Saviour were to be damned, so every living soul who rejects the testimony
of the chosen eye witnesses of the ministry of the angel, confirmatory of the Book of
Mormon — will be damned, for thus hath the Lord spoken.
27. — We ask this generation to brine one living witness that has seen even one of
the original manuscripts of any of the books of the Bible. They cannot do it. There
is not one solitary original manuscript of any book of the Bible now known among .
men ; neither has there been any such manuscript known for very many centuries.
Therefore, this generation have twelve eye witnesses of the original of the Book of
Mormon, whereas they have not even one eye witness of the original of any book of
the Bible. Therefore, if rejecting the evidences which we have of the truth of the
Bible will brine condemnation, how much greater must be the condemnation of this .
generation, if they reject the far greater evidences of the Book of Mormon 1 Oh the
unbelief and inconsistency of this generation ! How can they escape the sword of jus-
tice which hangs over them ! They are drunken in iniquity, and the spirit of deep
sleep is upon them, and they know not the day oft their visitation I Like beasts they
will be led to the slaughter, and quickly go down into the pit!
28. — As there has been no apostolical succession which has continued on the eartb
for the want of new revelation, as was proved in No. 3 of this series, it may be asked, -
how was the authority of the priesthood restored to the earth ? We answer, that it
was restored by the ministry of aBgels. On this subject we make an extract from
the history of Joseph Smith, which reads as follows : " We still continued the work
of translation, when in the ensuing month, (May, 1829) we," that is, Joseph Smith
and Oliver Cowdery, " on a certain day, went into the woods to pray and inquire of
the Lord respecting baptism for the remission of sins, as we found mentioned in the
translation of the plates While we were thus employed, praying, and calling upon,/
the Lord, a messenger from heaven descended in a cloud of light, and having laid his
hands upon us, he ordained us, saying unto us, 9 Upon you, my fellow servants, in the
name of Messiah, I confer the priesthood of Aaron, which holds the keys of the mini-
stering of angels, and of the gospel of repentance, and of baptism by immersion for
the remission of sins, and this shall never be taken again from the earth, until the
sons of Levi do offer again an offering unto the Lord in righteousness/ He said this ;
Aaronic priesthood had not the power of laying on of hands for the gift of the Holy
Ghost, but that this should be conferred on us hereafter ; and he commanded us to -
go and be baptized, and gave us directions, that I should baptize Oliver Cowdery,
and that afterwards he should baptize me.
" Accordingly we went and were baptized : I baptized him first* and afterwards he
baptized me: after which I laid my hands upon his head and ordained him to the
Aaronic priesthood, and afterwards he laid his hands upon me* and ordained me to>
the same priesthood, for so were we commanded.
" The messenger who visited us on this oeoasion, and conferred this priesthood
upon us, said that his name was John, the samefthat is calle 4 T ohn the Baptist in the k
New Testament, and that he acted under the direction of Pete-, Jiunes, and John*
who held the keys of the priesthood of Melchisedec, which priesthood, he said, should.,
in due time be conferred on us, and that I should be called the first elder and he the
second. It was on the fifteenth day of May, eighteen hundred and twenty-nine, thati r
we were baptized, and ordained under the hand of the messenger.
" Immediately upon our coming .up . out of the water after we, had been baptized^ j
we experienced great and glorious blessings from our heaven)' Father. No sooner /
had I baptized Oliver Cowdery than the Holy Ghost fell upon hns> and he stood up
and prophesied many things, which' should shortty.came to past. And, again* aou
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ETODKMOM OF THJS f BOOK; OS MORMON AND BIBLB COMPARED. 59
SOtfm as Il^te« baptised by hmi, I alto had the spirit of prophecy; when, stand-
ing* up, I prophesied concerning the rise of the Church, and many other things con-
nected with toe Church, and this generation of the children of men. We were filled
with the Holy Ghost, and rejoiced in the God of our salvation. Our minds being
new enlightened, we began to have the scriptures laid open to our understandings^
and the true m***""* of their more mysterious passages revealed unto us, in a manner
which we never could attain to previously, nor ever before have thought of." *
29.-*»We consider the restoration of the Aaronic priesthood to be among some of
the- most important events of the last dispensation. The existence of this priesthood
in. the last days is clearly predicted in ancient scripture. But as this priesthood has
not author ity to administer the laying en of hands for the gift of the Holy Ghost, it
may be further asked, how was the authority still further restored, namely, the Apos-
tleship, which holds the authority of the Melchisedec priesthood ? We answer, that
Peter, James, and John appeared as ministering angels, and conferred the Apostle-
shrp upon Joseph Smith and others ; after which they were authorized to confirm the
Charon by the laying on of hands. Thus it will be seen, that the authority of the
apostles of this Church of Christ was not derived through a succession of popes and
bishops in the apostate Church of Borne, but it was restored direct from heaven by
those who hold the keys thereof.
80.*— It will be perceived from the above extract, that after John the Baptist had
laid his hands upon Joseph Smith and Oliver Cowdery, and ordained them, that he
commanded them to baptize each other, and then ordain each other. It may be
asked, why it became necessary for them to ordain each other, when they had already
received an ordination under thedaands of the angel? We answer, that in the
Church of God ordination always follows baptism instead of preceding it. And as
they had not been baptized when the angel ordained them, it was necessary that they
should be ordained after baptism, in order that they might exhibit a perfect pattern
for all future ordinations. If they had not been commanded to do this, the servants
of God at a subsequent period might have ventured to ordain others before .baptism ;
and as an excuse for so doing, they would have argued that Joseph Smith and Oliver
Cowdery were ordained before baptism. Hence we can see the wisdom of God in
giving, at the first start, a perfect pattern, by commanding them to receive a re-
ordination after baptism ; thus showing that the priesthood, after the Church was
once organized, was never to be conferred upon any unbaptized person.
31 .—-John the Baptist it seems was the last person who held the keys of the
Aaronic priesthood, and, therefore, he would be a suitable person to restore that
priesthood once more to the earth. In order that John might be qualified to fulfil
all the duties of his mission as the Lord's messenger, God raised him with many
others from the dead after the resurrection of Christ, t It is also well known that
those who die holding 1 the priesthood will retain the priesthood in the future life, and
will be priests after the resurrection. $ John, therefore, having received an immor-
tal body of flesh and bones, and holding the Aaronic priesthood with the keys and
power thereof, has come forth from heaven as the Lord's messenger, to restore the
priesthood to the sons of men — to prepare the way before the Lord when he shall
suddenly come to his temple.
32. — That John the Baptist's mission did not close with his martyrdom is evident
from the testimony of both Isaiah and Malachi. Both of these prophets have spoken
of John, and of the mission which he should perform, and the great events connected
with it. Isaiah says, " Comfort ye, comfort ye my people, saith your God. Speak
ye comfortably to Jerusalem, and crySunto her, that her warfare is accomplished, that
her miquity is pardoned : for she hath received of the Lord's hand double for all her
sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord,
make straight in the deseist a highway for our God. Every valley shall be exalted,
and every mountain and hill shall be made low * and the crooked shall be made
straight, and the rough places plain, and the, glory of the Lord shall be revealed, and
* History of Joseph Smith, Millennial Star, Vol iii. No. 9. p. 148.
f See Matthew xxtu. 52, 53. Also Doctrine and Covenants, seo. cviii. par. 10.
I Revelations v. 9, 10; also-xx. 6.
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CO EVIDENCES OF THE BOOK OF MORMON AND BIBLE COMPARED.
*11 flesh shall see it together : for the mouth of the Lord hath spoken it/* ? This "
prophecy is applied by the evangelists to John, t He was sent forth as a prophet to
prepare the way before the Highest at his first coming, and his voice was heard in ;
the wilderness to that effect; but that was only one part of his great mission, for./
nearly the whole of the above prophecy remains yet to be fulfilled. John's message. i
to Jerusalem was not a proclamation such as above quoted : he did not declare to her
that " her warfare is accomplished, that her iniquity is pardoned :" he did not testify./
to Jerusalem that she had already "received of the Lord's hand double for all her
sins." No, the time had not come for such comforting language to be sounded in .
the ears of the Jews; a long dispersion and captivity awaited them— distress and .
trouble for many generations because of their sins. Moreover the mission of John
was to prepare the way of the Lord, not merely for his first coming, but for that
coming when " Every valley shall be exalted, and every mountain and hilJ shall be
made low.;" when " the crooked shall be made straight, and the rough places plain." .
The preparation for the Lord's first coming did not accomplish this : the preparation
for his second coming will accomplish it*. That the above prophecy had reference to '
the great and terrible day of the Lord, when he should appear in his glory, is clearly
expressed in the above quotation : " And the glory of the Lord shall be revealea,
and all flesh shall see it together" At his first coming all flesh did not see his .
glory : at his second coming every eye will see him in his glory. John the Baptist,
then, being " the voice of one crying in the wilderness,"' will act a conspicuous part I
in the great preparatory dispensation for the second coming of the Lord— -that glo- »
rious dispensation when a message of comfort shall be sent to the dispersed afflicted ;
Jews : when it shall be said to Jerusalem, that hfe' iniquity is pardoned, &c. The
greatness and glory of his mission extended to a period wnen the mountains, hills,
Tallies, and rough places were to feel the power of God — when a highway was to be
prepared in the desert for our God — when all flesh together was to behold his glory.
For this purpose he was sent from heaven in these latter times, clothed with glory
and power, holding the keys of a preparatory priesthood for the revelation of Jesus •
Christ, accompanied by all the powers of heaven.
33. — The Lord by the prophet Malachi says, "Behold, I will send my messenger,
and he shall prepare the way before me : and the Lord whom ye seek shall suddenly
come to his temple, even the messenger of the covenant whom ye delight in : behold,
he shall come, saith the Lord of Hosts. But who may abide the day of his coming ? -
and who shall stand when he appeareth ? for he is like a refiner's fire, and like fuller's
soap ; and he shall sit as a refiner and purifier of silver : and he shall purify the sons
of Levi, and purge them as gold and silver, that they may offer unto the Lord an
offering in righteousness. Then shall the offering of Judah and Jerusalem be plea-
ant unto the Lord, as in the days of old, and as in former years." % The Saviour
applies this prediction concerning the messenger to John the Baptist. § Although
John the Baptist is the messenger, yet the great preparatory work which he was to
perform was only accomplished in part during his first mission. The preparatory
work ascribed to the messenger was to precede the great and glorious second coming.
After the messenger should prepare the way, then the Lord should suddenly come to
his temple. That this had reference to his glorious appearing in flaming fire is evi-
dent from the questions asked, " But who may abide the day of his coming f And
who shall stand when he appeareth ? When Christ first came, he did not suddenly
come to his temple — he did not come in such power and glory that the wicked could
not abide his coming — he did not consume the wicked so that they could not stand
before his appearing. Therefore, John the BaptUt did not, in preparing the way for
his first coming, complete his mission. He must, in order to fulfil the prophecy*
make preparations for his second coming also ; and in order to do this, the priesthood
which he held must be restored to the earth. This is evident from the fact that the
sons of Levi are to be purged " as gold and silver, that they may offer unto the
Lord an offering in righteousness. Then shall the offering of Judah and Jeru-
salem be pleasant unto the Lord, as in the days of old, and as in former years.' 9
When John filled his first mission the sons of Levi were not purged : they did not
* Isaiah xl. 1—5. fLukeiii. 4,5,6. John i. 23. J Malachi iii. 1, 2,3,4. §Lukevii.2r.
EVIDENCES OF THE BOOK OF MORMON AND BIBLE COMPARED. 61
• offer unto the Lord an offering in righteousness : the offerings of that priesthood
were not pleasant unto the Lord. But when he suddenly comes to his temple, as
'mentioned by Ezekiel, (xliii. 2, 4, 5, 6, 7,) then all these things will be fulfilled ; but
before that day the priesthood of Levi or of Aaron must be restored to the earth.
John the Baptist, who holds that priesthood, is the legal and proper messenger to
- restore it, and thus he will fulfil and accomplish the great preparatory work assigned
r him in relation to the second coming of the Lord.
34. This messenger, John the Baptist, has already been sent : he descended in a
©loud of light and glory ; he conferred the priesthood by his own hands upon the
heads of Joseph Smith and Oliver Oowdery ; and thus, after so many generations
< have passed away in darkness, the sons of men are once more blessed with the privi-
lege of being baptized by men holding authority. God requires all nations, kindreds,
tongues, and people to repent and be baptized by the authority which he has restored
to the earth through the ministry of holy angeis, and if they will not do this, " they
shall be damned," saith the Lord, " and shall not come into my Father's kingdom
• where my Father and I am."
35. — The Lord having raised up these chosen witnesses, having conferred upon
them the priesthood, and having poured out the Holy Ghost upon them, sent them
forth to bear testimony. Many believed their testimony, repented, and were im-
• mersed in water for the remission of their sins, and were filled with great joy. And
on the sixth of April, a.d. 1830, the Church of Jesus Christ of Latter-day Saints was
organized, according to the commandments of God, at the house of Mr. Whitmer,
in Fayette, Seneca County, State of New York, North America. Thus was the
"Church of Christ once more restored to the earth, holding the keys of authority and
power to bind, to loose, and to se9l on the earth and in heaven, according to the
oommandments of God and the revelations of Jesus Christ. Yea, thus saith the
Lord, this Church is " the only true and living Church upon the face of the whole
earth, with which I, the Lord, am well pleased, speaking unto the Church collec-
tively and not individually; for I, the Lord, cannot look upon sin with the least de-
gree of allowance." * All other churches are unauthorized of God. Their " Articles
of Religion " — their creeds — their Prayer Books— their ordinations — their sacraments
— their baptisms — their various forms of worship — their preaching — and their
religious assemblies — are all, an abomination in the sight of heaven. There is no
remission of sins, nor gilts of the Holy Ghost, nor legality of priesthood, nor autho-
. rized ministrations, nor glory, nor salvation among them. There is no vision, nor
revelation, nor angel, nor heavenly powers, nor prophet, nor revelator, nor inspiration,
nor voice of God, nor any other communication from the heavenly worlds unto them.
The powers of heaven and the knowledge of the true God are not known among them.
This is the condition of every church throughout all Christendom : they form no part
of the church of Christ, nor of the kingdom of God. O what great reason have this
generation to be thankful that God has had pity upon them in their dark, benighted,,
and apostate condition — that he has sent his angels with a message of glad tidings —
that he has set up his kingdom again on the earth, that salvation may once more be
obtained by the fallen sons and daughters of men.
36. — Having demonstrated the divine authenticity of the Book of Mormon, by the
testimony of four witnesses in its origin among this generation, let us next enquire
whether in the progress of the work, God has raised up any other witnesses of this
great and glorious book. On the eleventh day of April, in the same year that the
church was organized, Oliver Cowdery preached the first public discourse at the house
of Mr. Whitmer. The same day, thirteen were baptized. In order that the reader
may have some little understanding^ 1 the power of the spirit that was poured out,
and the testimonies given in confirmation of this work, we make the following extract
from the history of Joseph Smith.
37. ^-" During this morfth of April, I (Joseph Smith) went on a visit to the resi-
dence of Mr. Joseph Knight, of Colesville, Broom county, N. Y., with whom and
his family I had been previously acquainted, and of whose name I have above men-
tioned as having been so kind and thoughtful towards us while translating the Book
* Doctrine and Covenants, Section i. par. 5.
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42 BYIDB1I6I8 OF THB BOOK OF XOB1COK JOT) SEnXB COtTPliMD.
-of Mormon. Mr. Knight and bis were UniversaMsta; but were wiBWtftMH
son with me upon my religious views, and were, as usual, friendly and hoapitable. ,We
held several meetings in the neighbourhood ; we had many friends and some enemies.
Our meetings were well attended, and many began to pray f errantly to Almighty
God, that he would give them wisdom to understand the truth. Amongst those who
attended our meetings regularly was Newel Knight, son to Joseph Knight. He and I
liad many serious conversations on the important subject of man's eternal salvation;
we had got into the habit of praying much at our meetings, and Newel had said that
he would try and take up his cross, and pray vocally durmg meeting ; bat when we
again met together, he rather excused himself. I tried to prevail upon him, making
use of the figure, supposing that he should get into a mudhole, would he not try to
help himself out? and that we were willing now to help him out of the mudhole.
He replied, that provided he had got into a mudhole through carelessness, he would
rather wait and get out himself than have others to help him, and so he would wait
until he should get into the woods by himself and there he would pray. Accordingly
he deferred praying until next morning, when he retired into the woods, where, accor-
ding to his own account afterwards, he made several attempts to pray but could
scarcely do so, feeling that he had not done his duty, but that he should have prayed
in the presence of others. He began to feel uneasy, and continued to feel worse both
in mind and body, untjl.upon reaching his own house, his appearance was such as to
alarm his wife very much. He requested her to go and bring me to him. I went
end found him suffering very much in his mind, and his body acted upon in a very
strange manner. His visage and limbs distorted and twisted in every shape and ap-
pearance possible to imagine, and finally, he was caught up off the floor of the apart*
inent and tossed about most fearfully. His situftion was soon made known to his
neighbours and relatives, and in a abort time as many as eight or nine grown persons
had got together to witness the scene. After he had thus suffered for a tame,! suc-
ceeded in getting hold of him by the hand, when almost immediately he spoke tame,
end with very great earnestness requested of me that I should cast the devil out of him,
saying that he knew that he was in him, and that he also knew that I could cast him
<mt. I replied, " if you know that I can, it shall be done," and then, almost uncon-
sciously I rebuked the devil, and commanded him in the name of Jesus Christ to depart
from him, when immediately Newel spoke out and said that he saw the devil leave him
and vanish from his sight. This was the first miracle which was done in this church
or by any member of it, and it was done not by man nor by the power of man, but it
was done by God, and by the power of godliness: therefore let the honour and the
praise, the dominion and the glory, be ascribed to the Father, Son, and Holy Spirit,
for ever and ever. Amen.
" The scene was now entirely changed, for as soon as the devil had departed from
our friend, his countenance became natural, his distortions of body ceased, and almost
immediately the spirit of the Lord descended upon him, and the visions of eternity
were opened to his view. He afterwards related his experience as follows: — ' I now
began to feel a most pleasing sensation resting upon me, and immediately the visions
of heaven were opened to my view. I felt myself attracted upward, and remained for
some time en wrapt in contemplation, insomuch that I knew not what was going on in
the room. By and by I felt some weight pressing upon my shoulder and the aide of
my head, which served to recall me to a sense of my situation, and I found that the
spirit of the Lord had actually caught me up off the floor, and that my shoulder and
head were pressing against the beams/-
" All this was witnessed by many, to their great astonishment and satisfaction when
they saw the devil thus cast out, and the power* f God and his Holy Spirit thus made
manifest. So soon as consciousness returned, his bodily weakness was such, that we
were obliged to lay him upon his bed and wait upon him for some time. As may be
expected, such a scene as this contributed much to make* believers of those who wit-
nessed it ; and finally, the greater part of them became members of the church.
* Soon after this occurrence, I returned to Fayette, Seneca county.
" During the last week in May, the above mentioned Newel Knight came to visit
«s at Fayette, and was baptized by David Whitmer.
" On the first day qf June, 1830, we held our first conference as an organized church.
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EVIDENCES OF TOU BOOK OF MORMON AND BIBLE COMPARED* 63
Our numbers were about thirty, besides -whom many assembled with us, who were
either believers or anxious to learn.
"Having opened by singing and prayer, we partook together of the emblems of the
body and blood of our Lord Jesus Christ ; we then proceeded to confirm several who
had lately been baptized, after whieh we called out and ordained several to the various
omces of the priesthood. Much exhortation and instruction was given, and the Holy
Ghost was poured out upon us in a miraculous manner — many of our number prophe-
sied, whilst others had the heavens opened to their view, and were so overcome that
We had to lay them on beds or other convenient places; among the rest was brother
Newel Knight, who had to be placed on a bed, being unable to help himself. By his
own account of the transaction, he could not understand why we should lay him on
the bed, as he felt no sensibility of weakness. He felt his heart filled with love, with
glory and pleasure unspeakable, and could discern all that was going on in the room ;
when, all of a sudden, a vision of futurity burst upon him. He saw there represented
the great work, which through my instrumentality was yet to be accomplished. He
saw heaven opened, and beheld the Lord Jesus Christ seated on the right hand of the
Majesty on high; and had it made plain to his understanding that the time would come
when he would be admitted into his presence to enjoy his society for ever and ever.
When their bodily strength was restored to these brethren, they shouted * Hosannahs
to Qod and the Lamb,' and rehearsed the glorious things which they had seen and
felt, whilst they were yet in the spirit." *
38. — It will be seen by the foregoing extract, that after the organization of the
Ohurch, the Lord raised up other witnesses to his work. The gjeat miracle that was
wrought upon Newel Knight, and that too, before he became a member of the Church,
and in the presence of some eight or nine of his neighbours, must have given him the
most perfect knowledge of the truth of the Book of Mormon ; and it must also have
keen a. convincing testimony to all who saw him ; they must have seen the difference
between the operation of the two powers ; for both powers handled him in a most
miraculous manner. Under the operation of the first, he was in the most excrucia-
ting pain; but the devil being cast out in the name of Jesus Christ, he was imme-
diately filled with the Holy Spirit and with joy unspeakable, and was taken up by the
Spirit from off the floor, and was suspended m the presence of the by standers for
sometime with his head pressing against the upper floor. This great manifestation
of the power of God in contrast with the power of the evil one, must have given a
knowledge to those who were present, that Joseph Smith was a great prophet and
aeer, and that the Book of Mormon was a divine revelation. For the satisfaction ot
the reader, I will here state that I am intimately acquainted with Newel Knight, and
have heard him testify many a time to this great miracle. I also, in the year 1830,
visited Mr. Knight's residence in Colesville, and heard not only him, but others who
saw this miracle, bear their testimony. Mr. Knight ever proved a faithful member
of this Chnrch until, after wading through many scenes of bloody persecution, he was
worn out, and quietly fell asleep in Jesus. It will also be seen from the foregoing
extract, that at the first conference held by this Church* on the 1st of June, 1830,
that many others saw the heavens opened and beheld the glory of God Among the
number was Newel Knight. " HE SAW HEAVEN OPEN ED, AND BEHELD
THE LORD JESUS CHRIST, SEATED AT THE RIGHT HAND OF THE
MAJESTY ON HIGH." This was not a dream, but a vision, like the vision of
^Stephen, who on the day of his martyrdom had a similar view.
39. —Hence, after the rise of the Church, the witnesses of the truth of the Book
■of Mormon began to multiply. Now^these persons who saw the heavens open, could
sot themselves have been deceived. They must be either wicked impostors, or the
Book of Mormon must be a divine record ; for God would not open the heavens to
confirm a soul-destroying imposition. Can any man prove that Newel Knight did
not have a great miracle wrought upon him ? Can any one, show that he was not
caught up by the Spirit and suspended in the air? Can any one bring any testimony
that the eight or nine witnesses, who were at that time out of the Church, did not
see this miracle as testified? Can it be proved that those who testify that they saw
* History of Joseph Smith, Millennial Star, Vol. iv. No. 8. page 118.
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t
64 EVIDENCES OF THE BOOK OF MORMON AND BIBLE COMPARED.
heaven opened are fake witnesses, and that they did not see any such thing-? All
this must be proved or else no man living can he justified in saving that the Book of
Mormon is an imposition.
40. — In the fall of 1830, four of the elders were sent on a mission to the extreme
western frontiers of the United States, a distance of some twelve or fourteen hundred
miles. Having proceeded about four hundred miles, thej tarried a few weeks and
preached in the northern part of the State of Ohio ; many believed and were baptized,
among whom was Sidney Rigdon, a celebrated preacher of the Campbellite order.
The Spirit of the Lord was again poured out in a most wonderful manner, and the*
visions of heaven were opened unto many. In December following, Mr. Rigdon per-
formed a journey to the State of New York, for the purpose of seeing Joseph Smith,
the prophet. He prolonged his stay with him until the latter part of January, when
he returned, accompanied by Mr. Smith and his family. The prophet Joseph, by the
command of God, and through the gift and power of the Holy Ghost, translated the*
Old and New Testaments. Sidney Rigdon assisted him as a scribe to write from his
mouth, as it was given by the revelations of the Holy Spirit. And on the sixteenth
day of February, in the year of our Lord eighteen hundred and thirty-two, while en-
faged in the work of translation, a most remarkable vision was shown to Joseph
mith and Sidney Rigdon. They both at the same time saw the heavens opened,
and beheld the Lord Jesus Christ on the right hand of God, they were filled with the
Holy Ghost, and the glory of the Lord shone round about them : they heard the
voice of God the Father bearing record to them of his only begotten Son : they saw
•the holy angels, and the wonders of eternity were opened before them : they saw and
heard many things unspeakable and unlawful to be uttered. But many great and
. 'marvellous things thfy were commanded to write, while they were yet in the Spirit*
We here insert the following item : —
41. <^|jyfe beheld the glory of the Son on the right hand of the Father, and re-
ceived 3fp!s fulness ; and saw the holy angels, and they who are sanctified before his-
throne, Worshipping God and the Lamb, who worship him for ever and ever. And
now, after the many testimonies which have been given of Him, this is the testimony,
last of all which we give of Him, that He lives ; for we saw Him even on the right
hand of God, and we heard the voice, bearing record that He is the only begotten of*
the Father — that by Him, and through Him, and of Him the worlds are and were
created, and the inhabitants thereof are begotten sons and daughters unto God."*
42. — To speak of the hundreds and thousands of witnesses whom God has raised
up during the last twenty years, would require a large volume, and far exceed the
limits which we intended for this series. Let it suffice to observe that there are now
on the earth many thousands of witnesses to whom God has revealed the truth of the
Book of Mormon, by heavenly visions, by angels, by the revelations of the Holy Ghost,
by his own voice, and by the miraculous gifts and powers of his kingdom. This great
■ tloud of witnesses know with the greatest certainty that the Book of Mormon is true:
they know it with as much certainty as the ancient prophets and apostles knew their
respective messages to be true. The nature of their testimony is such that it pre-
cludes all possibility of their being deceived themselves. Before mankind can be jus-
tified in calling these thousands of witnesses impostors, they must prove that none of
them have seen and heard as they boldly testify. This generation have more than on*
thousand times the amount of evidence to demonstrate and for ever establish the Di-
vine Authenticity of the Book of Mormon than they have in favor of the Bible t
and this vast amount of evidence, not only establishes the Book of Mormon, but the-
Bible also, as it existed in its original. Hen^ythe Latter-day Saints have more tha*
one thousand times the amount of evidence to establish both the Book of Mormon
and Bible than what this generation have to establish the truth of either, exclusive of
our testimony. -
"* Doctrine and Covenants. Sec. xdi., par. 3.
15, WiUon Sired, Liverpool, December 16th, 1850.
B. JAMBS, PBHTTEB, 39 SOUTH CABTLB STREET, LITKBPOOI*
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[No. 5.
DIYINE AUTHENTICITY
OF THE
BOOK OF MORMON.
BY ORSON PRATT,
ONE 07 THE TWELTB APOSTLES OF THE CHURCH OF JESUS CHBIST OF LATTER-DAT SAINTS.
THE BOOK OF MORMON CONFIRMED BY MIRACLES.
1, — In the last number of this series, we showed that in the origin of this work,
. the Lord confirmed the truth of the Book of Mormon unto many witnesses in such a
way, and by such means, that it wm impossible for them to have been deceived ; that
the testimony of these witnesses stands good until it can be refuted : that no man
can be justified in rejecting this testimony until he can show that Jit is false ; that it
.can only be proved false in two ways, first, by showing directly that these witnesses
did not see and hear as they testify ; second, by showing that there is something con-
nected with the nature of the message of which they testify, that is unreasonable,
unscriptural, improbable, or contrary to some known truth. Now no one has ever
attempted to bring any direct negative testimony ; this, indeed, would be impossible,
unless the witnesses themselves should deny their former testimony, and this they
have not done. And those who have attempted to condemn their testimony from the
nature of the message itself, have only exhibited their own weakness and folly. Up-
wards of twenty years have passed away, and no man has, as yet, been found able to
prove the Book of Mormon or the testimony of its witnesses false.
2. — "We will now speak of the testimony of miracles. God has wrought many
rreat and glorious miracles by the hands of his servants in confirmation of the Book of
Mormon. We humbly speak of these things, not in, a boasting spirit, for we can do
nothing of ourselves ; out it is the Lord, who has in his infinite mercy, performed
many great and mighty works among this generation, through those who have be-
lieved on his name*; There are two kinds of miracles ; first, those wrought by the
power of God ; and, second, those wrought by the power of the devil. When Moses
was sent with a message to the Egyptians, the Lord wrought miracles by his hand.
The magicians also, at the same time, wrought miracles. When Moses cast his rod
, upon the ground, it became a serpent ; the magicians cast their rods upon the ground
and they also became serpents. Moses turned the waters into blood; the magicians
did the same. Moses brought frogs in great multitudes ; the magicians performed
the same. The miracles performed by Moses were done by the power of God ; those
performed by the magicians were dfcie by the power of the devil. Some miracles
performed by Moses, the magicians were not permitted to perform ; but as far as the
Lord suffered them to do miracles, they did precisely the same things that Moses did.
The witch of Endor perforated a great miracle, in bringing up Samuel from thedeadV
by the request of Saul, king of Israel. If this woman was possessed of an evil spirit^
tnen we are forced to admit that the devil has great power ; for she was enabled
through the supernatural power by which she. was influenced to detect Saul, notwith-
standing he came to her in disguise. That she actually did bring up Samuel is evi-
dent from the conversation which passed between Saul and Samuel : moreover, Sa-
muel prophesied to Saul, concerning what should befall him and all Israel ; and the
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66 THE BOOK OF MORMON CONFIRMED BY MIRACLES.
next day the prediction was literally fulfilled.* It seems that the prophet Samuel
was rather displeased at being disturbed from his quiet resting place ; for after the
king of Israel had bowed before him, " Samuel said to Saul, why hast thou disquieted
me, to bring me up ?"
3. — As a further evidence that the devil can work miracles, Jesus says, * There
shall arise false Christs, and false prophets, and shall show great signs and wonders ;
insomuch that, if it were possible, they shall deceive the very elect."t As another
example of the miraculous power of the devil, we are informed that the man who
possessed a legion, had been often bound with fetters and chains, and the chains had
been plucked asunder by him, and the fetters broken in pieces."$ The miracle of
breaking chains and fetters is equal to the miracle wrought by Samson in breaking
new witns and new ropes. $ Jesus says, " Many will say to me in that day, Lord,
Lord, have we not prophesied in thy name ? and in thy name have cast out devils ?
and in thy name done many wonderful works ? And then will I profess unto them,
I never knew you : depart from me, ye that work iniquity. ,, || From the preceding
verses, taken in connection with this, we learn, that false prophets and such as should
-say, Lord, Lord, and do not his will, but work iniquity, were to perform wonderful
works, and make great pretensions, not only before men, but before the Lord. The
devil, therefore, assists those who work wickedness to perform great signs, and won-
derful works. If the present translation of the Bible De true, he has power to show
visions, for it is said, that he showed our Saviour " all the kingdoms of the world,"
and it is also said, that " Satan himself is transformed into an angel of light."
4. — John predicts that a certain power should arise, that should do " great won-
ders, so that he maketh fire come down from heaven on the earth, in the sight of
men, and deceiveth them that dwell on the eafth, by the means of those miracles
which he had power to do in the sight of the beast."^[ Immediately before the se-
cond coming of Christ, there is to be a general gathering of the nations against the
Jews at Jerusalem : these nations will gather into the valley of Armageddon near
Jerusalem, after which, the Lord will destroy them. This great movement of all
nations against the Jews, will be set in operation by the means of wicked miracles.
John speaks of it thus : " And I saw three unclean spirits, like frogs, come out of %e
mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the
false prophet. For they are the spirits of devils, working miracles, which go forth unto
the kings of the earth, and of the whole world, to gather them to the battle of that
great day of God Almighty. Behold I come as a thief. Blessed is he that watcheth
and keepeth his garments, lest he walk naked, and they see his shame. And he ga-
thered them together unto a place called in the Hebrew tongue Armageddon."** Th%
reason the Lord will suffer the devil to work miracles to deceive " the kings of the
earth and of the whole world," is because they will previously have rejected " the everlast-
ing gospel ;" therefore the devil will deceive them, and lead them on to destruction,
as^ he did the Egyptians. This same power is prophesied of by Paul, as follows : —
" And then shall that wicked be revealed, whom the Lord shall consume with the spi-
rit of his mouth, and shall destroy with the brightness of his coming; even him whose
coming is after the working of Satan, with aff power, and signs, and lying wonders,
and with all deceivableness of unrighteousness in them that perish ; because they re-
ceived not the love of the truth, that they might be saved. And for this cause God
shall send them strong delusion, that they should believe a lie, that they all might be
damned who believed not the truth, but had pleasure in unrighteousness." tt
5. — If the foregoing quotations be correct, we see that the devil has power to create
serpents and frogs, and turn rivers of water into blood — that he has power to reveal
strangers who may come in disguise, and raise up a dead prophet to converse with
men here on the earth — that he has power to break chains and fetters — to transform
himself into an angel of light — to show all the kingdoms of the world unto Christ —
.to perform great signs and wonders, and call fire down from heaven — and finally,
his power is to be so wonderfully manifested, that even " the kings of the earth and
* J Sam. xxTiii. f Matt. xxiv. 24. J Mark, v. 4. § Judges, x?L 9—12.
)1 Matthew, vii. 22, 23.
*♦ Rev. xvi. 13—16.
T Rev. xiii. 13, 14.
ft 2 Thess. ii. 8—12.
THE BOOK OF MORMON CONFIRMED BY MIRACLES.
67
the whole world " will suffer themselves to be deceived by his miracles, and be blinctfjr
led to the valley <5f Slaughter, where they will be consumed by the brightness of
Christ's coming. AH of these things the devil has done, and will do, if the English
translation of the Bible be correct.
6. — It may be asked, how are we to distinguish between the miracles wrought by
the power of God, and those wrought by the power of Satan ? We answer in the
language of Paul, " he that is spiritual judgeth all things." But as the greater part
of the world are not spiritual, we will point out other rules by which to distinguish
the two powers. Wherever miracles are wrought by the power of God, there will be-
found a true and righteous doctrine, unmixed with error : wherever miracles are
wrought by the power of the devil, there will be found more or less false doctrine.
Wherever miracles are wrought by the servants of God, they will do them in the-
name of Jesus Christ, after having obeyed the- ordinances of the gospel: when the
servants of the devil do miracles, if they pretend to do them in the name of Christ,,
it will be found by examination that they have not obeyed the ordinances of Christ,
and therefore he suffers the devil to deceive them ; but it is oftener the case that they
do not perform them in the name of Christ, neither in the way that he has appointed,
as in the cases of mesmerism, somnambulism, &c. Those who do miracles by the
power of God, generally have a message to publish to the people by authority from
God. The most of those who do miracles by the power of the devil, pretend to no
•message whatever ; or if they pretend to have a message to deliver to the people, 3fc
will be found, on inspection, to be mixed with error.
7. — Although the devil can work great and wonderful miracles, yet there is always
something in connexion with then^that will enable mankind, if they are sufficiently
humble, to discern that they are not of God. If it were impossible to distinguish
between the two powers, then miraculous evidence would be no evidence at all in
favor of divine revelation : but miracles were considered by our Saviour as evidence
of his own mission — hence, he says, " I have greater witness than that of John ; for
the works which the Father hath given me to finish, the same works that I do bear
witness of me, that the Father hath sent me. And the Father himself which hath
sent me, hath borne witness of me."* Again, Jesus said, " If I do not the works of
my Father, believe me not ; but if I do, though ye believe not me, believe the works,
that ye may know and believe that the Father is in me, and I in him." Elsewhere he
said to Philip, " Believe me for the very works' sake." And in another place he
said, " If I had not done among them the works which none other man did, thej
had not had sin."t
8. — From all these sayings, and many others of a similar nature, we learn that
miracles are considered an evidence in favor of the revealed truths of heaven, and
therefore, there must be a wide difference between the manifestations of the two*
powers : this difference is so great, that no person can be justified in judging wrong-
fully in the matter : he that imputes a miracle of evil to God, or a miracle wrought
by the power of the Holy Ghost to the devil, commits a sin that will not be easily for-
given. Isaiah says, " Woe unto them that call evil good, and good evil ; that put
darkness for light, and light for darkness. "J When the Pharisees accused Jesus of
working miracles by Beelzebub, he immediately tells them that the blasphemies against
the Holy Ghost should not be forgiven.} If miracles were not intended to convince
men of the truth, Jesus never would have upbraided " the cities wherein most of his
mighty works were done, because they repented not." But he pronounced a heavy
woe upon Chorazin, Bethsaida, and Capernaum, because they had rejected the mighty
works which he had done in them, and said, that it should be more tolerable for Tyre,
Sidon, and the land of Sodom, " in the day of judgment than for them."|| All these
examples afford ample evidence that the two supernatural powers can be distinguished
from each other with the rapst unerring certainty.
9. — Miracles, when taken alone, are no evidence whatever of the divine mission of
any one ; but when taken in connection with a pure, holy, and infallible doctrine, they
"are evidences of the strongest kind, and, if rejected, will bring the generation among-
* John y. 36, 37. t Ibid x. 37, 38.— xiv. 11.— xv. 24. % Isaiah, v. 20..
§ Mark iii. 22—30. J| Matthew xi. 20—24.
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<68 THE, BOOK OF MOB^ON CONFIRMED, BY MIRACLES.
fthom they are wrought under the greatest condemnation. Many prpphete have, been
sent with a divine revelation to man^ who have never wrought any^iracles cojifuTna-
tory of their mission, and yet the people were condemned for rejecting their testimony.
The prophet Noah came prophesying of one of the most universal judgments which
ever befel the human race, and the whole world were condemned for rejecting his
prophecy; and yet, we have no account of his perfonning any miracles. Lot was
sent to warn his kinsmen in Sodpm of the terrible judgment about to be poured upon
the city ; the people were condemned for not listening to him, and yet we do not read
that he performed any miracles. Isaiah and Jeremiah came with a divine mission to
Israel, but we have no account of their performing any miracles until quite a number
of years had elapsed from the beginning of their mission ; yet, Israel were condemned
for not receiving their revelations. Ezekiel did not, at first, confirm his mission by
miracles. Zechariah, Malachi, and many others, did not, so far as we, are acquainted,
establish the divine authenticity of their books by miracles. Jonah, when sent to the
great cipy of Nineve^, wrought no miracles, so tar as history specifies* that were visi-
ble to the people of that city ; yet, they received his message as divine, and repented
because of his preaching. One of the greatest prophets that was ever born,, of a
woman did no miracles to prove his divine mission. The Scripture says expressly
thai " JOHN DID NO MIRACLE ;"* and yet, the Scribes and Pharisees rejected
^the counsel of God against their own souls in rejecting John's mission.
10. — If, God has, from time to time, sent prophets among men without confirming
their mission by miracles, and has condemned the people or generation to whom they
were sent, because they would not receive their testimony ; how much more will he
condemn a people or generation to whom he sends a message, confirmed by miracles ?
If Sodom and Gomorrha were condemned for Rejecting a divine message without
miracles, how much greater will be the condemnation of that people who reject the
still greater testimony of miracles ?
11. — From the foregoing we learn* that a prophet may be a true prophet, and yet
perform no miracles : and therefore, those who have the wicked presumption to^say
that they will not believe in any new revelation, unless Qod shall confirm it by mirages*
are taking a very sinful, dangerous ground ; for if such wicked characters had. lived
at the times when God sent messages, unconfirmed, by miracles, they certainly would
nave rejected them. We are persuaded that no person who has read the scriptures,
and who has the fear of God before his eyes, would ever, dare to say he; would reject
everything under the name of new revelation, unless (Jod would estjatyish U) hy
miracles. *
12. — The Lord always accompanies his word, when revealed, with sufficient testi-
mony to prove its divine authenticity, though he does not always give^ the same ampunt
of evidence. He judges man according to 'the testimonies which he .gives ; where much
is given, much will be required ; where but little is given, but UttJ^'ia,requjtre4^ where
nothing is given, nothing, is required.
13. — As we have already stated, the Lord, in his great mercy, has condescenoV^fco
give miraculous evidence to establish the Divine Authenticity of that great and glori-
ous revelation — the Book of Mormon. Therefore the Book of Mormon is established
by far greater testimonies than many books of the Bible, whioh were hot confirmed
to the generation in which they were revealed by miraculous evidence. It is useless
for our enemies to say that there have been no miracles wrought confirmatory of the
Book of Mormon, when there are tens of thousands of people who can and do bear
testimony as eyewitnesses to the contrary. We have already related, in theJUst
number of this series, the first miracle that waswrought in, this Church. Out of the
many thousands that have since been performed, we humbly mention^ihe. following,
as published in the Millennial Star.
e
14.— A GREAT MIRACLE: NARRATIVE OF REUBEN BRINJ^OBTJC.
« On, the 2d July, 1839, 1 entered on board the Terror, Commodore £ir J * Frank-
lin, being then about to set out on a voyage of discovery for a north-west passage to India.
* John x. 41.
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THE £OOK OF MORMON CONFIRMED Bt MIRACLES. 69
"tliMn iretiirtifegt0Engbiiid, wetoded at BermMaonthe 16th of July, 1843, and in th&
afternoon of the same day a terrible thunder-storm occurred, in which I was Suddenly
deprived of my hearing arid speech. At the same time five of my comrades, viz.,
John Erinis, William Collins, John Rogers, Richard King, and William Simms
WeVe summoned into eternity. I remained insensible fifteen days — perfectly uncon r
scldus of all that was passing around me ; but upon the return of reason, came the'
dreadful conviction that I was deprived of two of my faculties. I well remember the'
period, and shall for ever continue to do so — language cannot describe the awful sen-
sations that pervaded my mind when I became fully sensible of the reality of my con-
dition, I will here remark, that the subject of religion had never troubled my mind;
nor : 65d the calamity I was called to suffer awaken any feeling akin to it; neverthe-
lesi I felt a certain feeling of gratitude that I had not met with the same fate as my
mote unfortunate companions ; yet I must, to my shame, confess that it was riot di-
rected to the Great Disposer of all events, who could have taken my life as those of
my companions, had he willed it. But it was not his design. I was spared, and am
now a living witness of his loving-kindness to the most abandoned sinners, if they will
turn and seek his face. At that time I was about nineteen years old. After remain-
ing at Bermuda for about three weeks, we again set sail for England, and reached
Chatham on the 14th December. I remained there only fourteen days, after which
I went to London, and, by the kirid assistance of some gentlemen, entered the deaf
and dumb school in Old Kent Road, where I remained for ten weeks, but not liking
the confinement, and being from home, I became dissatisfied and unhappy, and resolved
to leave it, and accordingly did so. I then went to George Lock s, Oxford Arms,
Silver Street, Reading, with whomtl lived eighteen months, supporting myvjf the
whole of that period upon the wages I earned on board the Terror. I aftq^vards
went to Rugby, not to remain there, but on the way to my mother at Stroud,
Gloucestershire.
"I will here relate a circumstance of cruelty of which I was made the sufferer : be-
ing thirsty, I stepped into a public house to get something to drink ; there were ge^fc.
tlerrien in the parlour, who, seeing that I was dumb, motioned me to them, and put
man^ questions in writing, which I answered in the same manner. While I was thus
being questioned, one of the men went out and brought in a policeman, who hauled
me away to the lock-up, in which place I was kept all that night, the next day, and]
following riight, and on the morning of the second day, I was taken before a magi-
strate, who ordered me to be taken to a doctor, where I underwent an operation,
namely, having my tongue cut in two places : he became satisfied that I was both
deu and dumb, and then I was discharged. From the treatment I had received J
was determined to go to an6ther of the magistrates of that town, to whom I related
by writing what had transpired. He said very little to me, more than that he would
write to London respecting it, and I have since learned from a gentleman, that the
magistrate who examined me has been removed from his office. I then continued
mj journey to Stroud, which I reached without any other inconvenience, and remained
there two days. I then went to Newport, Monmouthshire, arid occupied my time in
teaching the deaf and dumb alphabet for about three years, at the end of which I be-
<toe acquainted with the Latter-day Saints. At that time I was lodging at a pub-^
lie house, kept by James Dur bin, sign of the " Golden Lion,," Pentonville. One of
the customers of this house became acquainted with me and prevailed upon me to. go *
to live with him and his brother, who was a member of the Latter-day Saints' ChurSju '
There I first became acquainted with the doctrines taught by this people, by reading
and hy means of the finger alphabet* I continued to investigate them for about three
months, when I felt convinced of the truth of those doctrines which have since becotaa
so beneficial to my tei^pbral arid eternal welfare. On the 22nd September I ha^Tl
be^n, by means of the dea# and dumb alphabet, conversing freely with some of tjie^
Saints, and had fully determined to be ^baptized that evening ; therefore I expressed
my desire to receive the ordinance of fcaptism, and was taken to the canal early on the^,
morning of the 23rd, and baptized in the name of the Father, Son, and Holy Ghost;'
and upon my head emerging from the water, I heard the voices of persons upon the
towing path, and this was the first sound I had heard since my deprivation upon the
island of Bermuda, in 1843. With my hearing came also my speech, and the first
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70 THE BOOK OF MORMON CONFIRMED BY MIRACLES.
words that I uttered were — ' Thank the Lord, I can speak and hear again as well as*
any of you/ I scarcely need state my own surprise at the moment, but such it was,,
and it appears marvellous in my own eyes, not that God is possessed of such power,,
but that he should manifest it m my behalf. I have much cause to praise him and
glorify his holy name, for in obedience to his divine commands, I not only received
the remission of my sins, which I esteem above all earthly blessings, but also the re-
moval of my deafness and dumbness ; and now I can hear as distinctly and speak as
fluently as I ever did, although I had been deprived of both these faculties for up-
wards of Ave years, not being able to hear the loudest noise, nor to use my tongue in
" There is a mistake in the Merlin of the date of my landing at Bermuda: it
should have been 1843 instead of 1840. The same error appeared also in the Mil-
lennial Star, No. xxii. Vol 10, and which was caused by extracting the account
from that paper.
" The following individuals are witnesses to my baptism : —
" Henry Naish, }
" John Roberts, > Members of the Church.
" John Walden, }
" Jane Dunbin, }
" Thomas Jones, > Non-Members."
" Jacob Naish, )
THE BUND HEALED.
"Berrien, Montgomeryshire, North Wales, May 23, 1849.
U I feel it my bounden duty to make the following narrative known to the authorities
of the Church of Jesus Christ, to show that the niaiiifestations of the power of God
attend this Church in the last days, as it did the Church of the early Apostles, viz : —
My daughter Sophia Matilda, aged eight years, was, in the month of May, 1848,
afflicted in her eyes, she soon lost the sight of her left eye, and on applying to medical
aid, instead of the sight being restored she immediately lost the other, the surgeon
stating that the pupils were closed, and feared she could never be restored to her
sight I was advised to try an eminent surgeon in Shrewsbury, in the county or
Salop, where in June, 1848, 1 sent her and her mother, as she was now quite blind,
and the poor little creature's sufferings were indiscribable, though the Lord enabled
her to be patient in her afflictions ; she remained in Shrewsbury a fortnight but found
no benefit, and as the last resource to human aid, I was advised to send her to an emi-
nent occulist in Liverpool (Dr. Neile) under whose treatment she was relieved, and a
f-adual improvement took place, to our great joy, until the Autumn of the same year,
corresponded with Dr. Neile, who desired me to continue the treatment he had pre-
scribed, but it was all to no purpose, for she relapsed into the same state as before and
was in total darkness the whole of the winter suffering acutely, and by February of
the present year, 1849, she had wasted to a mere skeleton, when my brother-in-law
paid me a visit previous to his embarkation to California, and told me that if I would
nave faith in the Lord Jesus Christ, and call for the elders of the Church, he believed
she would be healed. I also soon was enabled to believe, and obeyed the command of'
St. James. The Church put up their prayers for us, and I found, thanks to the Giver
of all good, some improvement ere the ordinance was performed. On the following
Sabbath, elders Dudley and Richards, from Pool Quay, came to my house, performed
the ordinance upon my child, the pain soon left her, and she was soon, by the power
of God, and the prayers of the faithful, restored to sight and health, and thanks be
to Almighty God, she is still in the enjoyment of these great blessings; trusting jom
"will rejoice m the Lord with me for his great mercies manifested to me,
a "I remain, &c. &c.
"Henry Pugh.*
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THE BOOK OF MORMON CONFIRMED BY MIRACLES. 71
"London, June 9th, 1849.
" Beloved President Pratt, — Not only has the power of healing been manifest upon,
one, but I can say, although we have not been organized into a branch one year, many
have been healed. I will take the liberty of naming a few cases out of the many :—
Sister Emma Spiring met with an accident while frying some meat : the pan was
overturned, and the boiling fat went into her eye and on her face, and from the Friday
to the Sunday she could not see with the eye. I, in the name of the Lord, anointed
her with oil, and laid my hands on her, and the moment I took my hands off her head,
she, in the presence of a large assembly, said she could see, and all pain was gone. .
" Another case was of a man by the name of Grenham, who had lost the sight of
one eye. I anointed him, and he received his sight, and has since come into the
church, and is a good member of the same.
"W. Booth."
" 68, Devonshire Lane, Sheffield, July 10, 1849. .
"April 20th. — President Dunn and I were requested to attend to the ordinances of
annointing with oil and laying on of hands by brother Jackson, who had sore eyes ; he
had lost the sight of one eye completely, and the other was dangerously affected, but
after we had attended to the ordinance, his sight was restored immediately, and the
same hour he walked through the town looking about him. He was afflicted with
the same disease before he became a Latter-day Saint, and was down sixteen weeks,
but the last attack he was restored the third day.
" J. V. Long, Presiding Elder."
HEALI#G OF ONE BORN BLIND.
u Bristol, November 25, 1849.
w Dear President Pratt, — As you were so kind as to publish the letter I sent, dated
July 9, 1849, containing an account of the miraculous power of God, displayed in
the healing of Elizabeth Ann Bounsell, which made quite a stir amongst the pious
christians of this city. I now venture to write to you again, and say that the above
circumstance caused many to call at the house to see if it were true. And upon,
seeing, many rejoiced, others mocked, saying, " She would have got well if the
Elders had not laid their hands upon her." Amongst the latter, was one would-be
great man, by the name of Charles Smith (who has written a flimsy tract against
the Saints,) who said it was not enough to satisfy him. So the mother took another
of her daughters, and put her upon his knee, and said, " Sir, is that child blind ?"
And after he had examined her eyes, he said, " She is" " Well," said the mother,
" She was born blind : and she is now four years old ; and I am going to take her ,
to the elders of our church, for them to anoint her eyes with oil, and lay their hands
upon her ; and you can call again, when you have time, and see her with her eyes
opened ; for I know the Lord will heal her, and she will see." " Well," said he, " if
she does ever see, it will be a great proof." Accordingly, the mother brought the
child to the elders, and Elder John Hackwell anointed her eyes, and laid hands upon
her, only once ; and the Lord heard his prayer, so that the child can now see with
both of her eyes, as well as any other person. For which we all feel thankful to our
heavenly Father, and are willing to bear testimony of it to all the world.
u Yours in the kingdom of God,
" George Halliday."
" P. S. We, the father and mother of the child, do here sign our names to the above,
as being true. #
" Willtam Bounsell,
" Elizabeth Bouksell.
« No. 12, Bread-streefe Bristol."
BONES SET THROUGH FAITH.
« Bumford, May 1st, 1849.
"Dear Brother Gibson,— At your request, I now sit down to give you a short ac-
toount of the goodness and power of God, made manifest in my behalf. About two
years ago, while working at my trade of coach-builder, while assisting in removing a
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THE BOOK OF MORMON CONFIRMED BY MIRACLES*
railway carriage, I dislocated my thigh, and was conveyed home, and my parents not
being in the Church, and no elders in the town, (viz. Sterling) medical skill was
called in, hut from the swelling it could not he set. I was again examined by a Dr.
Jeffrey and one Taylor of Glasgow, who said that a kind of jeal had gathered in the
hip joint, and before it could be set, this must be removed by cupping ; so I was cup-
ped with twenty-four lances, hut it did no good, and I lingered in great pain for three
weeks, when it was proposed that I should again be cupped ; but I was determined
that it should not be ; and hearing from you, that Elder Samuel W. Richards, from
America, was coming to Sterling. I told my friends, that when he came, they would
see the power of God, and I should be healed. Accordingly, when he came, he
anointed me in the name of the Lord, and the bone went into its place, and I got up
in the morning, and went to my work, to the astonishment of doctors and friends. I
am now a travelling elder, and have a great deal of walking, but experience no incon-
venience from it. I can get a dozen of witnesses to attest to the truth of this cure,
both in and out of the Church.
u I remain your brother,
"Jambs S. Low."
" Leamington, August 4, 1849.
" Dear Brother, — While visiting the different branches in this conference, I find that
tbe power of our God has been displayed in a wonderful manner, and that the Saints
hate great cause to rejoice. Scores can bear testimony to the truth of the gospel, for
signs and wonders follow them that believe.^ The following cases of healing I feel
impressed to send to you, and if you should deem them worthy of a place in the Star
you can insert them. % .
" Sister Sarah Gorde, resident of Maxstoke, near Coleshill, on the 25th September,
1839, had a very severe confinement, which left her in a low and afflicted state, and
ibr the space of seven years and-a-half was almost in continual pain. Her blood
seemed to run cold within her veins, for she was scarcely ever warm. She had two"
doctors in regular attendance, and sometimes three, and also applied to others ; but in
spite of all their exertions she found no relief. She wasted in flesh until she Was re-
duced almost to a skeleton ; her joints were dislocated from the time of her confine-
ment ; to go from home was impossible, for she could not ride without great pain, and
it was with the utmost difficulty that she could get about the house. But finally a"
small tract fell into her hands belonging to the Church of Christ of Latter-day Saints ■
and while reading the account of the visitation of the anerel to our beloved prophet,
Joseph Smith, her heart was filled with joy ; the spirit of the living God fastened the
testimony upon her mind, and- she was satisfied that the day of her redemption was
nigh at hand, and believed firmly that she would walk again. At this time she "Was
ignorant of the doctrines that we preached, but she firmly believed that God had
raised up Joseph to be a prophet to this generation.
* After a few days investigation she was baptized by Elder W. Bramafl in the month
of April, 1847, and when she Was confirmed he told her that she should be healed
according to her faith. This promise filled her heart with joy, and in three weeks
from the dav and hour that she was baptized she was able to walk without pain ; het
joints, whicn had been weak for so many years, became strong, and since then she has
enjoyed herself, and been enabled to fulfil tne duties that devolve upon a mother with a '
large family.
" Also her son, John Gorde, had, when nine years old, the misfortune to dislocate
his thigh. The medical fraternity were called upon, who endeavored to set it, but in
consequence of its being swelled so much they weretnot able ; and thus it remained *
ibr the space of eight years, and so powerful was its effect upon the constitution that
it stopped the growth of his body ; nis leg hung loose, so that he could turn it anr
way he pleased. Finally he heard the gospel of Christ, and in me week after the bap-
tism of his mother he was immersed in tne liquid grave, and wonderful to relate he
lost his lameness, his body began to grow, and from that time he has enjoyed good
health, and from appearance no one would suppose he had ever been feeble at all.
u I remain yours in the gospel of Christ,
"Alfred GotoOK.*
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THE BOOK OF MORMON CONFIRMED BY MIRACLES. 73
u Nantygwynith, Georgetown, Merthyr Tydfil, September 14, 1850.
" Dear President Pratt, — I enclose a testimony of a miraculous of healing,
which has taken place a few days ago in Aberoanaid; I saw the brother in his afflic-
tion, and the accompanying testimony he bore -at my house, more than two miles dis-
tant from his. I send it to you with permission to do with it as you think proper.
"Wk. PfflLMPfr:
" The Testimony of David Richards.
"Merthyr Tydfil, September 10, 1850.
On Friday, August the 23rd, 1850, at about eleven o'clock, while 1 was working
among the coal, a stone fell upon me about 2 cwt. I was carried home, and the
doctor Who was present said he could do nothing for me, and told those around me
to wrap me up in a sheet that I might die. There was a lump on my back us big
as « child's head. The doctor afterwards told one of my relations, about six o'clock
in t«he evening, that I could not recover. Elder Phillips Galled to see me, and at-
tended to %he ordinance of the Church for the sick, and while commanding the
boHes mthe name of Jesus, they came together, making a xloise like the crushing
of aft old basket ; my strength returned, and now I am able to go some miles to
bear my testimony to this great miracle. The doctor called ^o see me and Was as-
tonished, and said in the hearing of witnesses that my backbone was broken ; but
that -k how was whole, and that I was now recovering as well as any man he ever
saw. Many of our greatest enemies confessed that I was healed by the power of
God, and while coming here to-day, many ^vho heard of my accident were struck
with the greatest amazement. But I thank my heavenly Father for his kindness
towards me, hoping I shall live serve him more iaitfifully henceforth than
« Morgan Mills, « John Thomas, ) _ . „
« Thomas Rees, . « Henry Evans, j mmesses -
"D. RlCHAMWS.
LEPROSY HEALED.
"No, 9, Guardian Street, Springfield Lane, Salford, May 19, 1849.
"Iiast.wiitter, a young woman addressed me in the Carpenter's Hall, the daughter
of<a fustian outter, named Lea, residing in Cook-street^ Salford, and said, her parerits
we*e* desirous that I should go and see her brother who Was very bad with a leprosy:
I went in company with one or two of my brethren* I think I never saw any *hifig
sobad« the toy was {the small pox exeep*ed)| the whole of the lower part <of *is
face and under his chin, as well as the backs of his hands and wrists* were one entire
mas* of scabs ; indeed, you could not hare inserted a needle- point, they were -so thick.
He was eight and a half years of age, and had been? afflicted shtee he wa» six ^months <
old ; they had him at the Manchester infirmary and the Salford- Dispensary^ «nd are *
at this time paving the surgeon's bill who attended him as a private patient. The
surgeon toWihis parents he could do nothing for him, as the disease was too virulent
for medicine to reach it. His parents told me they did not know what it was to get
a re^mkB^mght^B rest with him, and that it frequently took three hours to wash him.
The firs* night we went, they were not disturbed during the^ight, and in three- weeks
he was entirely free, and his flesh was renewed like that of a young child.
"John Watts."
" Borland, nfesbir* fitoottaiwL
" To all whom it may eoncern. Thfe is to certify, that I was seized with a disease
like the teprosy, in the* year 1837, and tried all that I could to get a cure, but I could
not, 4nd-an the dodtorfe that I applied to could do me no good ; and it continued with
me over*U ttiy body fill the *onth of September, 1843, when I went and was bap*
tizedin^o fch^Churoh of Jesus Christ » of Latter-day Saints, by William M'Farland,
elder of the said church, on the 1st of September, 1848, .and that lame 1 night; the
lenity 1($ me. "Ji*net Redd.
"Witnesses, » "Willia* M'teajtiajjiy,
/ajies Crystal,
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THE BOOK OF MORMON CONFIRMED BY MIRACLES.
"Derby, September 17,
" Another remarkable case is that of a sister in this town, named Cumberland, who*
was severly afflicted inwardly, for eleven years, during which time she received medi-
cal attendance from the most eminent men of that profession ; such as Doctor Hei-
gate of Derby ; Doctor Robinson, of Northampton ; also under the care of the Infir-
mary Surgeon of Loughborough, but all to other purpose ; she still got worse. Some
said it was the liver complaint, others said it was a decline. She was also outwardly
afflicted with a disease in her skin, and her body full of sores from head to foot, for
many years. Nothing seemed to do her any good, and only death was considered
could put an end to her sufferings, but to her great joy, the latter part of last year
she heard the Latter-day Saints preaching the gospel, and she believed and obeyed the
same, and was soon made whole, and has, from that time to this, enjoyed a goodly portion
of health and strength. She is now bearing testimony of the power of God bestowed
upon her, both in word and person to all around. Numbers, both in and out of the
Church, are witnesses of the same ; and even the unbelievers in the gospel cannot help
hut acknowledge that it is a great miracle. I might write for hours of such like
cases, but forbear at present. Concluding with the words of Paul, ' Our gospel is
not in word only but in power and much assurance/
" As a witness of the same, I subscribe myself, youns, truly,
" John Wheeler."
* Shropshire, Shemington, near Market Drayton, Sep. 9, 1849.
" Dear President Pratt, — In June, I was called upon by sister Walsh, to ad-
minister to her daughter, whose head was in on%mass of sores, so that she could not
turn it without turning her whole body. I attended to the ordinances, and in a few
days she was restored, and is now a member of the Church of Christ of Latter-day
Saints.
* Yours in the Gospel,
u William Heywood."
RUPTURES HEALFD.
* Clackmanan, May 29, 1849.
" In the beginning of the year 1848, in Clackmanan Branch, a boy of about six
years of age, a son of Brother John and Sister Margaret Hunter, who had been
given up by all the medical men as incurable, and whose disease they could not un-
derstand, and who was reduced in consequence thereof almost to skin and bone, and
confined to bed, was administered unto by Elder John Sharp, now gone to America,
and Elder John Russell, who is still here, who anointed him with oil in the name of
the Lord Jesus, and next day he was running about in good health, and has con*
turned well ever since.
* Witnesses to the above
" John* Hunter,
" John Russell,
" Margaret Hunter/*
"In the month of March, this year/ 1849, a young boy, son of Sister Ann Hunter,
in Clackmanan, who was sorely afflicted with rupture, was anointed for the same by
Elder John Russell, and next day he was quite whole, and still continues so, he was
rather more than three years of age, and was born ruptured.
« Wjfciesses to the above
"John Russell,
" David Russell,
« « Ann Hunter."
* Wolverhampton, January 29, 1850.
" Sister Marv Bolland, aged 25, and residing in Pool Street, Wolverhampton, had*
suffered severely from a rupture ever since her confinement in the autumn of 1847,
until her baptism by Elder Richard Rtmsell, on the 7th of December, 1849. She
had, up to the time of her baptism, been accustomed to wear a truss, or some such
instrument, whereby she was enabled to get about with safety, but this she took off
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THE BOOK OF MORMON CONFIRMED BY MIRACLES. 7fr
"before she entered the water, and has ever since dispensed with it entirely, having
been perfectly healed in the act of baptism ; in testimony of this the undersigned
witnesses subscribe their names, at the same time expressing their gratitude to Al-
mighty God for this and the many other manifestations of His goodness which we aft
from time to time experience.
" Yours$ &c,
" James Bell.
"Witnesses, " Mabt Bolland.
" Sarah Hutchemce.
" Olivia Saters."
FEVERS REBUKED.
"Wood Mill Street, Dunfermline, Fifeshire, Scotland.
" To all whom it may concern. This is to certify, that I was in Borland on the 8th
of January, 1849, and there was a girl by the name of Catherine Kidd, laying very
bad with a fever, and was at the point of death, and there was part of her dead clothes
made, waiting every moment when the breath would leave her ; so I was called to see
her, and I went ; and they asked me if I would attend to the ordinance of the Church
with her, and I said that I would : so in company with Elder M'Farland, I anointed
her with oil, and laid hands on her, in the name of Jesus Christ ; and when I had
done, I told them that she would get better, and the people that were in the house,
said if she did, that it would be a miracle : so from that hour she did get better, and
the dead clothes were laid aside. Now foAhis, to our Lord and Saviour Jesus Christy
be all the honour and glory, both n^w and for ever, Amen.
"William Athole Macmaster.
" Witnesses, " William M'Farland,
"Mrs. M'Farland."
« Sheffield, June 28, 1849.
" Under date of May 2, 1847.— Was sent for by Mrs. Rodger, to lay hands on her
daughter, who had been given up by the Doctors. The complaint was the typhus
fever, she was reduced to a complete skeleton, her bones were ready to come through
the skin, and her body had many large sores upon it ; I never saw such an object of
pity before. Before administering in the ordinance, I preached the gospel to them,
for they were out of the church. I called on them all to kneel down, then gave her
some oil internally and laid hands on her in the name of the Lord and rebuked the
disease ; and while I had my hands on her head I saw her well, and walking about
as one of the most healthy and blooming girls in that place. She commenced
to amend immediately, she slept safely and soundly that night, and in the morning
wanted her breakfast. It came to pass as I saw it. Her mother came into the*
Church, but her father remains an enemy to this work to this day.
" With due respect, I am yours,
"Hezekiah Mitchell."
"68, Devonshire Lane, Sheffield, May 18th, 1849.
" A little rirl, the daughter of brother and sister Bolyn, Pinstone Street, was
seized with the scarlet fever ; the mother was afraid, and fetched the doctor, who pre-
pared a decoction for the child to take, but when the father came home, he put the
medicine away, and procured some olive oil which was consecrated by Elders Dunn,.
Burgess, and myself, and was then administered by the father, and the disease left
her that same hour ; their little bm was then seized with the same kind of fever;,
when the doctor came in to see the little girl he saw her playing about with the chil-
dren, and said, " why, she is better !" " Yes, sir," said the mother, " and now the little
boys begun. " Have you given the little girl all the medicine ? w "No, sir," "O
well, continue to give the boy the same medicine, and he will soon be better." They
attended to the ordinance of healing, instituted by our Saviour, and the boy was
restored the same day ; another of the family was then seized, and they administered
the same medicine, (olive oil), which produced an instantaneous cure.
Yours in the true covenant, .
J. V. Long, Presiding Elder..
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« Chettefahain, August, 8 t
* Dear Brother Pratt, — I write to inform you of two remarkable cases of healing
which took place in the village of Barrow, in <he county of Gloucester.
. « First, — A young female, by the name of Mary Baliss, was very violently seized
with the black fever, so that she was not expected to live. Brother and sister Bayliss
sent for a servant of God from a neighbouring village, called by the name of George
Curtis, who came, and prayed for, and laid hands upon her in the name of Jesus, and she
was healed, and the next day she was Up, to the astonishment of the people. This
occurred on the 17th June, 1848.
" Second, — A young man, not a member of our church, was taken ill with the black
fever so violently, that all human skill was of no avail. The doctor informed his
friends that he would die before morning. His mother, who is in our church, sent
for brother Curtis, who laid hands upon him in the name of the Lord, and prayed for
him. He immediately began to recover, and the next morning he Was walking about
the house, to the astonishment of his friends and neighbours. In three days he was
able to go to work in the fields, rejoicing in the goodness of God. He has since
joined the church of the Saints, and bears a faithful testimony to the healing power
«f the gospel. Believe me to be, dear brother, yours sincerely In the cause of truth,
" John Alder/'
"St. Heliers, August 5.
" Sent for to visit brother Ferou's child. Found herTaving in a strong fever. Ad-
ministered to her. The fever left, and her Senses returned five minutes after. Next
morning she was running about the doors. #
"Witnesses, "John Febon,
"Theresa Febon."
A CASE OF MIRACULOUS HEALING.
" Dundee, Feb. 8, 1&60.
" Dear Brother Pratt,— If you deem the'followmg worthy of a place in the column* 1
of the Millennial Star, it is at your disposal. I have a girl, aged three years, who
had for eighte en months been severly afflicted with Convulsive fits, to the loss of all
the powers^ of body, and even the mind seemed in the thraldom of some great power.
I had tried the wisdom of the faculty but without effect, until the child Was fearftd 1
to behold, almost in continual convulsions by night and day. On the 25th of Decem-
ber last, Elder Hugh Findlay called and anointed her with oil in the name of the
Lord, and prayed over her, and from 'that day until now she has never had a fit, but
has increased daily in strength of body and mind. These facts are known to many
not belonging to our church, and for the truth of which, witness our hands,
" James Davidson.
" Maria Davids6n,
" Hugh Findlay."
cholera healed.
u Macclesfield, September 28, 1850.
" Dear Brother Pratt 1 . — I am hapjty to inform £ou that I enjoy excellent health and* 1
good spirits, and rejoice in the wort of the Lord whereuhto I am called to administer.
Many are dying in this town Of the cholera. Many of the Saints have been seized
With* the destroying pestilence, but all have been rfcftoredto heahh and strength by'
the power of the priesthood. I wish to forward jrou some remarkable instances of
heating. Sister Jane Batty Was seifeed with Asiatic Cholera, in the month of August:
\fh»n I Was called to adman^er* to her, she 4 was taken wh% cramp, which was fol-
lowed with great pain. I laid hands oh her, and bt the authority of the holy priest-
hood rfebuked the disease in the name" of Jesus' Christ i the cramp and pain hnme- '
diatety left her, and she was restored to hteaHh and strength.
" The next was brother George GaMtejr? fee had k violent attackof the same disease. 1
Elder James Galley and myself laid hands' 'on him and administered oil, and he was
immediately restored. The next-is sister Caroline Parker, who was attacked violently
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77
with the same disease of Asiatic Cholera. Some of the neighbours went for. the
doctor, who pronounced it a desperate case, and gave some advice, after which her
father, Elder Boyle, and Elder James Thirt, laid their hands on her and rebuked the
disease, to the great astonishment of the doctor and the neighbours; for when he
came the next morning, he was surprised that she was alive. He wished her to send
to his surgery for some medicine, but she told him she could walk there, therefore
needed none.
" Sister Ann Markland was next attacked by the same disease. I laid hands on her
in the name of Jesus Christ, and rebuked the disease, and she was immediately res-
tored. Her mother Margaret was next taken with the disorder. I administered to
her in the usual way, aud she was immediately restored. The next was sister Ann
Stubbs, who was violently taken with the same complaint on the 17th of September.
Elder Francis Sherratt and myself administered to ner, and she is restored to health
and strength. These are but a few cases where the power of God has been mani-
fested in this conference, for there are many others that are equally signalised by the
divine power and blessing of. God.
" Joseph Clements, President of the Macclesfield Conference,
* James G alley, Secretary."
a these signs shall follow them that believe." — Mark xvi.
u 10, Henry Street, Park, Sheffield, September 9, 1850.
"Dear Brother Pratt, — While reading over my journal, I have felt impressed to
make a few extracts and forward the. same to you, that if you think them worthy you
may insert, them in, the Millennial Star, that the faith of the Saints may be
strengthened, and the inquirers after truth satisfied that the power of God b enjoyed
by latter as much as it was by the former day Saints.
" August 14, 1849. — I was called out to see sister Fowler, who was severely afflic-
ted with the apparent symtoms of cholera ; the attack was so severe that she was in-
capable of being removed from the couch on which she lay, her speech was gone *
kind of whisper was the only medium through which her ideas could be obtained. At
her request Elder Hardy and I attended to the ordinance of laying on of hands, * and
by the prayer of faith, we rebuked the destroyer in the name of Jesus Christ, and the
disease disappeared. She rose up, her speech returned, and we conversed cheerfuLy
together on the Gospel, which is the power of God unto salvation, to the li entile
first, and then to the Jew.
" Sep. 4, 1849. — Brother William Lamb came to my residence, afflicted with rheu-
matics, from which he had suffered for three years, and having just joined the church,
and got to understand the promises, he felt sure the Lord would heal him through
my administration, although he was sixty-two years of age ; I therefore called upon
Elder Hardy to assist in the ordinance of laying , on of hands, and immediately after
our hand were taken from his head, he rose up, and bore testimony to the manifesta-
tion of the power of God on his behalf, declaring that all pain had left him, and h*
frequently made it a part of his testimony, (before he went to Zion) to tell the peo-
ple now miraculously he had been healed, at a time of life when such a change could
not be expected, except through the power of God.
" Oct. 27, 1849. — I was taken ill with hoarseness and inflamation of the lungs; I
continued to get worse until Friday, November the 2nd, when the Erysipelas brok*
out of my face and head ; my head and face were swelled to an enormous size, my
appetite was gone, and my suffering hourly increased. 1 took a little, herb tea, as
directed in Dr. Coffin's Guide to€lealth, but I continued to get worse; on the 3rd
my suffering became indiscnbable, during the night in' particular ; 1 had the moat ex-
cruciating pains yi the head and bowels; on Sunday morning, the 4;h, my. throat
. was Almost stopped up ^-flany of my friends then gave me up to die, but my faith was
unshaken in the promises of the Almighty ; I therefore sent for Elders Dunn, Hardy,
and Roper, and while Elder Dunn was anointing my head and face, all inflamation
disappeared ; I felt the pain leave as fast as his hand passed over my head, for tlv»
power of God drove all pain and disease fron^ me^and in two hours the old sl^n
shelled off my face, and I have been well ever jrince ; and I hereby bear my testimony
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THE BOOK OF MORMON CONFIRMED BY MIRACLES.
that immediately, on olive oil being applied to my head in the name of Jesus Christ,
the pain left, all inflamation ceased, my speech was restored, in fact, my system, lungs
in particular, seemed to be renewed, for I have preached five times more since than
I did before, and have enjoyed much better health.
" Yours faithfully, in the new covenant,
« To President Pratt." * « J. V. hom.
" Kirkhall Lane, September 22nd, 1849.
" Dear Brother Pratt, — I wish to inform you of what I consider an incontrovertible
proof of the power of God. On Sunday the 9th inst., sister Hart, of Bickershaw,
was sick, and had the usual symptoms of cholera. Brothers Afflick and Hill laid
hands on her, and anointed her in the name of the Lord, when she was immediately
restored, got out of bed, and joined in the fellowship meeting, and bore a faithful
testimony to the power of God. On Tuesday, the 11th inst., brother James Hart
came for me to go and administer to his two children who were very sick. I went
with him, and found them suffering from sickness, vomiting, cramp, and all the usual
symptoms of cholera. The eldest three years old, and the youngest fourteen months ;
they were screeching in agony. I anointed them and rebuked the disease in the
name of the Lord, when the eldest got up, and before we were aware of what she
was about, ran to her grandmother, without shoes or stockings, to tell her that she
was well. They then confessed that children could not deceive, but that it was
the power of God. Of these things numbers can testify, and I trust you will make it
public to the world. Praying that the blessing of God may rest upon you, and all
the church of Christ." •
" I remain, yours in the bonds of t|je covenant,
" Richard Booth, President of the Leigh branch.
" P.S. These are only two out of the numerous cases in this branch. R. B."
Derby, September 17th, 1849.
" Beloved Brother Pratt, — On Sunday morning, September 2nd, I was called upon
to go and administer to brother Thomas Parks, a young man of this town, who wai
suffering under a dreadful attack of the cholera. When I first entered the room,
which was about ten o'clock, he appeared as though every breath would be his last*
having suffered much in cramps, purging, and vomiting, from about four that morn-
ing. Shortly after I arrived, elders Duce and Reed came, with priest Fisher. We
consecrated some oil, and administered to him in the name of the Lord, and as soon
as we had taken our hands off his head, he was enabled to speak, testifying that the
pain had all left him, and began to praise God, the giver of all good, that the priest-
hood was given to his servants by which they could effectually administer to the
children of men. In a few moments he was able to get up and put on his clothes ;
we left him and went to meeting. We went again to see him at night, we found
him free from pain but rather weak ; we administered to him again, and asked for
God's blessings to attend it, and on Wednesday night following, we found him at
meeting, strong and well, bearing testimony of the power of God and rejoicing in the
same. Henry Duce, Thomas Reed, and George Fisher, with the young man's
parents are witnesses of the same, and truly rejoice in the blessings of Israel's God.
"John Wheeler."
15. — The few cases of miracles which are here inserted, are mentioned that the
reader may understand that the faith of this Church is not founded upon human tes-
timony alone, but upon the power of God. The Latter-day Saints know that Joseph
Smith is a true prophet, and that the Book of Mormon is a divine revelation, because
God has confirmed the same unto them by the miraculous manifestations of his power.
There are now about six hundred branches of the Church of Christ in the British
Island, consisting of upwards of thirty thousand believers, ami between three and four
thousand elders and priests. Now, there is scarcely a branch of the Saints among
this nation but have been blessed, more or less, with the miraculous signs and gifts of
the Holy Spirit, by which they have been confirmed, and know, of a surety, that this
is the Church of Christ. They know that^he blind see, the lame walk, the deaf hear,
4he dumb speak, that lepers are cleansed, that bones are set, that the Cholera is re*
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buked, and that the most virulent diseases give way, through faith in the name of
Jesus Christ, and the power of his gospel. These are not some isolated cases that
occasionally take place, or that are rather doubtful in their nature, or that have tran-
spired a long time ago, or in some distant country ; but they are taking place at the
present period; every week furnishing scores of instances in all parts of this land:
many of the sick out of the Church have, through the laying on of the hands of the
servants of God, been healed. It is not something done in a corner, but openly, and
tens of thousands are witnesses.
16. — All mankind can prove for themselves that the Book of Mormon is a divine
revelation by obeying its principles ; for, if they will do so, they have the promise of
•certain miraculous signs ; and when they themselves receive the signs, they will know
for themselves, and no longer be dependent on the testimony of others. The testi-
mony of others is intended to produce faith in the hearer, and not a knowledge ; but
the signs which a believer receives after obedience, gives knowledge : this knowledge
qualifies him, in his turn, to bear testimony ; and thus the witnesses multiply in all
parts of the earth where this message is received. If. Catholics, Protestants, Infidels,
Mahometans, Jews, or Heathens, will obey the Book of Mormon, miraculous signs
shall follow them, and, by this, they shall all know that it is true. If the Book of
Mormon be false, God would not confirm it unto any man by granting unto him the
signs, therefore all men would know, if they did not receive the signs, after having
complied with its requisitions, that it was false.
17. — The Book of Mormon has now been published upwards of twenty years,
during which time many scores of thousands nave believea and obeyed it. Now, if
they had not received the promised signs, would they have continued to believe the
work year after year ? If they ha<Pfailed to receive the promise, would they not have
pronounced it an imposition long ago ? Yes : we will venture to say, that if the be-
lievers in the Book of Mormon had not received the promised signs, there would not
have been found in five years after it was printed, one solitary soul who would have
continued to believe in its Divine Authenticity : but the very fact, that tens of thou-
sands do remain steadfast in their belief, shows most conclusively that they have
found by actual experiment, that the promised signs do follow; and therefore, that
the Book of Mormon is of divine origin.
18. — There is no way that an impostor could more effectually destroy his own im-
position than to promise miraculous signs to those who would believe in it ; for when
the promise was not verified, it would be known that he was an impostor. We here
X)te an extract from a revelation given the 22nd and 23rd of September, 1832,
ough Joseph the prophet unto the Apostles in this Church : " Go ye into all the
world, and whatsoever place ye cannot go into ye shall send, that the testimony may
go from you into all the world unto every creature. And as I said unto mine Apos-
tles, even so I say unto you, for you are mine apostles, even God's high priests ; ye are
they whom my Father hath given me— ye are my friends ; therefore, as I said unto
mine apostles, I say unto you again, that every soul who believeth on your words, and
is baptized by water for the remission of sins, shall receive the Holy Ghost ; and these
signs shall follow them that believe."
"In my name they shall do many wonderful works ; in my name they shall cast out
4evils ; in my name they shall heal the sick; in my name they shall open the eyes of
the blind, and unstop the ears of the deaf ; and the tongue of the dumb shall speak ;
and if any man shall administer poison unto them, it shall not hurt them ; and the
poison of a serpent shall not have power to harm them." * * "Verily,
verily, I say unto you, they who believe not on your words, and are not baptized in
water in my name, for the remission of their sins, that they may receive the Holy
Ghost, shall be damned, and shall not come into my Father's kingdom, where my
Father and I am. And this revelation unto you, and commandment, is in force from
this very hour upon all trie world."?
If Joseph Smith had been an impostor, he never would have given utterance to the
above promise, unless he were determined to immediately overthrow his own testi-
mony m relation to the Book of Mormon ; an impostor could make such a promise,
* Doc. and Cov., section iv., paragraphs 10, 11, 12.
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THE BOOK OF MORMON CONFIRMED BY MIRACLES.
but he could never fulfil it. Since this promise was made, tens of thousands hat"e
placed themselves in a position to put the promise to a test, they have found it, to
•their great joy, verified.
10. — Let us next inquire how many evidences we have of the miracles done in the
days of the apostles. The New Testament was written by eight men, six of whom,
namely, Matthew, Mark, Luke, John, Paul, and Peter, testify as eye-witnesses to the
marvellous works wrought in their day. We believe that the miraculous power of
God was manifested eighteen hundred years ago, because six eye witnesses in the
church have thus testified in their writings. Have we the same amount of testimony
in the church of the Latter-day Saints ? If so, then the Book of Mormon has just
as good claims on our faith as the New Testament. We have already given the tes-
timony of many witnesses ; and there are tens of thousands of others now living, that
hriir a similar testimony. Therefore, this generation have thousands of eye-witnesses
in favor. of the miraculous gifts and powers of the gospel, confirmatory of the Book
of Mormon, to where they nave one confirmatory of the apostolic mission in ancient
times. The six writers of the New Testament tell us of many that were healed, but
none of the persons healed have handed down their written testimony to that effect.
But this generation have the testimony of thousands who have been healed of every
variety of sickness and disease. If we had the testimony of the deaf and dumb, and
blind and lame, that were healed in ancient times, it would greatly strengthen the
testimony of the six writers who have related such marvellous occurrences. What
evidence have this generation that the lame man, who sat at the beautiful gate of the
temple, was healed ? They have the testimony of one witness, and one only, namely,
the writer of the Acts. What evidence have we that the apostles spoke in tongues r
on the day of Pentecost ? The writer of the Act!*has said so, and we believe it on his
testimony alone. Luke who is supposed to be the writer of the Acts, has told us that
Philip wrought great miracles in Samaria, — that twelve men at Ephesus, after their
baptism and confirmation, spoke with tongues and prophesied — that Peter saw a vi-
sion — that Cornelius saw an angel — that Annanias and Sapphira fell dead — that devils
were cast out — that the sick were healed by handkerchiefs and aprons, being taken to
them from the body of Paul — and that the shadow of Peter healed many : but all
these things are believed, merely on the testimony of one man — the writer of the
Acts.
20. — Many hundreds of the servants of God among the Latter-day Saints keep
journals of their travels, and of the miracles which pass under their observation.
Hence the Acts of the Apostles of the nineteenth century are recorded as well as the
Acts of those in the first century ; and the miracles recorded in the Latter-day
Acts are just ^as worthy of being believed as the miracles recorded in the Former-day
Acts. If the testimony of Luke can be depended upon, when he testifies of miracles,
why should not the testimony of William Gibson, J. V. Long, Joseph Clements, and
hundreds of others, be depended upon, when they also testify of miracles ?
21. — Christendom believe in former-day miracles, because it is popular ; they dis-
believe in latter-day miracles because it is unpopular. Popularity is, among the most
of men, the grand test by which all doctrines are tried, received, or rejected. They
never once think of examining the evidence on which a doctrine is founded ; but the
great enquiry is, have our great and learned divines believed in it ? If not, it is at
once rejected. It is popular to believe in ancient christian miracles, though only
testified of by six writers of the New Testament ; but it is unpopular to believe in
modern christian miracles, though testified of by tens of thousands of living eye-wit-
nesses. So it was among the Jews, dead prophgjts were very much venerated and
honoured, and their sepulchres garnished, while living prophets were persecuted and
put to death. It is very popular among Christendom to believe in the New Testa-
ment; but it is exceedingly unpopular to believe in the Book of Mormon, though it is
proved to them, by a thousand times more evidence than the former.
15, Wilton Street, Liverpool, Jan, 7, 1851.
H. /AMES, PRINTER, 39, SOUTH CASTLE STREET, LIVERPOOL*
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